The Image of Edessa

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The Image of Edessa Mark Guscin

13

R 11.1.

The Image of Edessa

The Medieval Mediterranean Peoples, Economies and Cultures, 400-1500

Managing Editor

Hugh Kennedy SOAS, London Editors

Paul Magdalino, St. Andrews David Abulafia, Cambridge Benjamin Arbel, Tel Aviv Larry J. Simon, Western Michigan University Olivia Remie Constable, Notre Dame

VOLUME 82

The Nlandylion in the new refectory at the monastery of Koudoumousiou, Mount Athos. Photograph by the author. With kind permission of the abbot of the monastery of Koutloumousiou.

The Image of Edessa By

Mark Guscin

BRILL LEIDEN BOSTON 2009

Cover illustration:

The Mandylion at the monastery of Docheiariou, Mount Athos. With kind permission of the author. This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Guscin, Mark.

The Image of Edessa / by Mark Guscin. p. cm. -- (The medieval Mediterranean ; v. 82) Includes bibliographical references and index. ISBN 978-90-04-17174-9 (hardback : alk. paper) 1. Holy Face of Edessa--Sources. 2. Jesus Christ--Art. I. Title. II. Series. BT587.M3G87 2009 232.9--dc22 2008046848

ISSN 0928-5520 ISBN 978 90 04 17174 9 Copyright 2009 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP.

All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Brill has made all reasonable efforts to trace all rights holders to any copyrighted material used in this work. In cases where these efforts have not been successful the publisher welcomes communications from copyrights holders, so that the appropriate acknowledgements can be made in future editions, and to settle other permission matters. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change.

This book is dedicated to Francisco Vkzquez, Ambassador of Spain to the Holy See, for many years of friendship, and to the monks of the monasteries of Iveron, Hosiou Gregoriou, Koutloumousiou and the Protaton, for their kindness and trust.

TABLE OF CONTENTS

List of illustrations .....................................................

rx

Acknowledgements .................................................... xi Introduction ............................................................

1

PART ONE THE TEXTS AND TRANSLATIONS

i. The Narratio de imagine Edessena ..................................... 7 2. The Sermon of Gregory Referendarius ........................... 70

3. The Synaxarion .................................................... 4. The Synaxarion according to Iveron 797 .........................

88 112

5. The Abgar letters recorded separately in Mount Athos manuscripts ......................................................... 116

5.1. Protaton 83 and Vatopedi 928 ................................

116

5.2. Docheiariou 235 ............................................... 120

6. The Menaion ....................................................... 124

Plates 1-15

PART TWO THE IMAGE OF EDESSA

i. The Abgar Legend .................................................

141

Eusebius of Caesarea ............................................ 142

The Doctrine of Addai .......................................... 144 The Acts of Thaddaeus ......................................... 145 Egeria ............................................................ 146

Procopius ........................................................ 148 Evagrius .......................................................... 149

The Oxford and Cairo Fragments of the Abgar

correspondence ............................................... 149 John Damascene ................................................. 151 The Nouthesia Gerontos ............................................ 153

VIII

TABLE OF CONTENTS

The Narratio de imagine Edessena .................................. 154

Christianity in Edessa ........................................... 157 Later versions of the Abgar legend ............................. 159

2. The Origins of the Image .......................................... 165 The earliest mentions of the Image ............................. 166

Who was Thaddaeus? ........................................... 168 A Syriac hymn ................................................... 169 More recent theories ............................................ 170 3. Edessa and Constantinople ........................................ 177 4. The Fourth Crusade ............................................... 185 5. The Image of Edessa in art ........................................ 193 6. What was the Image of Edessa? ................................... 201

A full-body image ............................................... 206 7. Conclusions ......................................................... 211

Bibliography ........................................................... 217 Primary Sources ................................................. 217 Secondary Sources .............................................. 217 Others ............................................................ 222 Index ................................................................... 223

LIST OF ILLUSTRATIONS

Frontispiece:

The Mandylion in the new refectory at the monastery of Koutloumousiou, Mount Athos. Photograph by the author. With kind permission of the abbot of the monastery of Koutloumousiou. Plates 1-15 can be found following p. 138:

i. Mandylion in side chapel at the monastery of Megisti Lavra, Mount

Athos. Photograph by the author. 2.

Mandylion from the monastery of Stavronikita, Mount Athos. Photograph by the author.

3.

Mandylion from the abandoned Skete of Agios Andreas, Mount Athos. Photograph by the author.

4. Modern Mandylion for sale to tourists in Ouranoupolis. Photograph by the author. 5.

Mandylion at Sakli, Cappadocia. Photograph by Lennox Manton. With kind permission of the photographer.

6. Mandylion at Sakli, Cappadocia (detail). Photograph by Lennox Manton. With kind permission of the photographer. 7.

Mandylion in the pool, Sakli, Cappadocia. Photograph by Lennox Manton. With kind permission of the photographer.

8. The Mandylion and the tile in Cod. Ross. Gr. 251 (Vatican). With kind permission of the Biblioteca Apostolica Vaticana. 9. The Narratio de imagine Edessena

Protaton 36. Photograph by the

author. With kind permission of the monks of the Protaton. io. The Narratio de imagine Edessena - Iveron 595. Photograph by Monk Theologos, librarian at the monastery of Iveron. With kind permission of the abbot of the monastery of Iveron.

LIST OF ILLUSTRATIONS

%

II. The Synaxarion - Iveron 797. Photograph by Monk Theologos, librarian at the monastery of Iveron. With kind permission of the abbot of the monastery of Iveron.

12. The Abgar Letters - Protaton 83. Photograph by the author. With kind permission of the monks of the Protaton. -

13. The Menaion - Koutloumousiou 3404. Photograph by the author. With kind permission of the abbot of the monastery of Koutloumousiou.

14. The Menaion - Gregoriou 228. Photograph by Monk Kallistos, assistant librarian at the monastery of Gregoriou. With kind permission of the abbot of the monastery of Gregoriou.

15. The Menaion - Iveron 1684. Photograph by Monk Theologos, librarian at the monastery of Iveron. With kind permission of the abbot of the monastery of Iveron.

ACKNOWLEDGEMENTS

I would like to thank the following people for their help in writing this book:

Dr. Daniel Scavone of the University of Southern Indiana, Paul Magdalino of the University of St. Andrews, the anonymous readers who checked the first drafts of the manuscript, Marcella Mulder, Alison Bryant, Diana Fulbright, Ian Wilson, Emanuela Marinelli, Nicola Bux,

Bryan Walsh, Brother loannis of the Monastery of Saint John on the island of Patmos and the staff at the Patriarchal Institute for Patristic Studies in Thessaloniki for their extra efforts on my behalf. Most of all, thanks are due to the monks of Mount Athos for granting access to their libraries and manuscripts (excepting the library of Megistes Lavras, which remained closed despite my best efforts I had to rely on microfilms in Thessaloniki). Special thanks are due to Monk Theologos

of the Holy Monastery of Iveron, Monk Chrysostomos of the Holy Monastery of Koutloumousiou, Monk Kallistos of the Holy Monastery of Gregoriou, and all the monks at the Protaton.

Some of the people mentioned above have helped by answering requests and questions without knowing the final objective of their replies

and of this book. It is quite possible that they do not agree with the arguments expressed in this work, and the fact that I have thanked them in no way implies their endorsement of my own work.

INTRODUCTION The Image of Edessa was an image of Christ that, according to tradition, was of miraculous origin. According to the legend, Abgar, the king of Edessa and contemporary of Jesus of Nazareth, suffered from a skin disease and thanks to one of his messengers who was passing through Jerusalem, found out that there was a miracle worker and healer in the city. Abgar decided to write a letter to Christ and invite him to come and live in Edessa (the setting was just a few days before the crucifixion,

and Abgar knew that the Jews were planning to kill Jesus). The messenger (Ananias or Hanan) returned to Jerusalem. Most accounts relate that Ananias, following Abgar's orders, tried to sketch Christ's face to take back to Edessa, but was unable to as Jesus kept looking this way and that. Eventually Jesus sent one of the disciples to call Ananias over, and before the messenger could hand over the letter from Abgar, Jesus told him of its contents. Jesus then wrote a reply to Abgar explaining that it was impossible for him to go to Edessa as he had a mission to fulfil. When he had ascended into heaven, however, he would send one of his disciples to cure Abgar and lead him into all truth. Before Ananias could leave, Jesus fulfilled the second part of Abgar's request. Asking for a cloth, he wiped his face with it and left a miraculous imprint of his features on it. At first, the letters (from Abgar to Jesus and the reply) were the central part of the story; copies were made, and

eventually used as a kind of talisman to ward off evil. The text developed over time-perhaps the most significant addition was the promise that the city of Edessa would be invincible to enemy attacks. Later versions contain detailed instructions of when to carry and read the letter in order to obtain personal safety.

Meanwhile, Ananias took the cloth with Christ's image back to Edessa. Abgar touched it to his whole body and was cured from his skin disease, except for a small spot that was left on his forehead. He had the cloth with the image on it placed in a niche above the city gate, in the place of a pagan idol. Abgar died, as in turn did his son. When his grandson became king he reverted to paganism; wishing to destroy the Image of Edessa, he placed a pagan image back in the niche.

INTRODUCTION

2

The bishop was made aware of the king's intentions and bricked the Image up into the niche, together with a lighted lamp, and covered it with a tile and bricks just like the rest of the wall. The hiding place was so successful that the Image fell out of knowledge and memory, until the Persians under King Khusro (Chosroes) attacked Edessa in the sixth century. The attackers were tunnelling their way under the city walls when the city's bishop had a dream in which a woman told him about the Image and where to find it. Following her instructions, he took the Image to where the Persians were lighting a fire, and the flames were blown back onto the invaders, defeating them. The Image was kept in Edessa even when the city was lost to the Byzantine Empire (and was thus conveniently far removed from the

iconoclastic crisis). Towards the middle of the tenth century it was finally taken to Constantinople. After a ceremonious arrival, it was kept in the Boucoleon and, apart from making an appearance in some pilgrims' lists of relics they had seen, is hardly mentioned again. After the sack of the capital during the Fourth Crusade in 1204, the Image of Edessa is never heard of again. The Image's history has formed the subject matter of various articles

and chapters in books with a more general scope, but despite Steven Runciman's comment to the effect that the Image's "admirable activities ... entitle it now to be given some day the honour of a full-length biography",1 such a study has not been forthcoming until now This present book is divided into three main parts: critical editions of the historical texts about the Image of Edessa, translations of these texts into English, and finally a history of the Image based on these texts and on previous published works related to the subject. As far as the texts are concerned, previous editions of both the Aarratio de imagine Edessena2 and the Synaxarion3 are in existence, although neither is readily available outside the library. Neither of these editions includes the manuscripts from Mount Athos. For ease of reference I have maintained the manuscript sigla from the printed editions 1 Steven Runciman, `Some Remarks on the Image of Edessa', Cambridge Historical Journal 3 (1931), 2522 Ernst Von Dobschiitz, Christusbilder, Untersuchungen zur christlichen Legende (Leipzig

1899), 39-85 in second appendix. 3 Synaxarium Ecclesiae Constantinopolitanae e Codice Sirmondiano nunc Berolinensi, adiectis

Synaxariis selectis. Opera et studio Hippolyti Delehaye (Brussels 19o2, reprinted 1985), 893-9o4.

INTRODUCTION

3

in each case, while for the Athos and other manuscripts not previously collated I have used a more obvious reference system (e.g. MLi is Megistes Lavras 429, ML2 is Megistes Lavras 644 etc). A translation of the Narratio de imagine Edessena was published in 1978.4 Von Dobschutz

used two mansucripts from Mount Athos (Dionisiou 54 and Protaton 36), although the readings he provides from these two witnesses are incomplete and in places inaccurate. I have collated many other mansucripts from Athos and also other codices von Dobschutz either did not know of or chose to ignore (Escorial gr. II.11, Messina S. Sale 49, Milan Ambros. C 186 inf, Milan Ambros. D 52 sup, Milan Ambros. D 107 sup, Patmos 252 and Patmos 258), and have corrected his incomprehensibly incomplete readings from the codex he called I (Florence BML gr, IX-33). Two of the manuscripts unknown to von Dobschiitz's

edition are quite unique in their readings-Pantokrator 99 is a heavily truncated version, while Milan D52 sup. contains unique readings concerning the arrival of the Image in Constantinople in the tenth century. Von Dobschutz identified a text included at the end of two versions of the Narratio de imagine Edessena, calling it the Liturgical Tractate.

Rather than treating it as a separate text as von Dobschutz did, I have embedded it within the text of the Official History, just before the last chapter, exactly where it is found in all the witnesses excepting Milan D52, where it is included as a separate text after the Narratio. For

the tractate I have included the testimony of three manuscripts from Mount Athos, unknown to von Dobschutz, and also that of Milan D52. The chapter divisions in the Narratio de imagine Edessena are the ones used

by Migne, with the addition of the Liturgical Tractate, while I have maintained von Dobschutz's divisions in the Synaxarion (Delehaye's text has no divisions or chapters). I have included in the critical edition of the Synaxarion the text of the twelfth-century Byzantine historian Georgius Cedrenus,5 which is in its major part word for word identical to the Synaxarion itself, although it has undergone some modifications, probably by Cedrenus himself. The Synaxarion itself is an abbreviated version of the Narratio, and one Athos manuscript (Iveron 797) contains a much abbreviated version of the Synaxarion, which is previously

4 The translation was supervised by Bernard Slater from Bradford Grammar School and published as an appendix in Ian Wilson, The Turin Shroud (London 1978), 272-290. 5 Edited by I. Bekker, Georgius Cedrenus Ioannis Scylitzae ope, Corpus scriptorum historiae

Byzantinae (Bonn 1838-1839), 308-315

4

INTRODUCTION

unedited (to my knowledge). The divisions and group numbers in the various different Menaion texts are my own.

There are versions of the Abgar correspondence in some Athos manuscripts that have never been published before (again, to my knowledge), and Menaion texts from manuscripts that are not even included

in Lampros' monumental catalogue of manuscripts on Athos, and hence whose existence is not recorded anywhere but here.6

A little known version of the Abgar legend is also included under the name of the sermon of Gregory Referendarius (i.e. overseer of relationships between the patriarch and the emperor). Preserved in just one known manuscript in the Vatican library (Gr 511), the text must have been written shortly after the arrival of the Image of Edessa in Constantinople in 944. The text was published with a translation into French by Andre-Marie Dubarle.' I hope to have met Steven Runciman's wish for the Image of Edessa to have its own complete biography and history with the present book.

6 The two manuscripts are Hosiou Gregoriou 228 (saec. XII) and Iveron 1684 (saec. XVIII). 7 Andre-Marie Dubarle, `L'Homelie de Gregoire le Referendaire pour la Reception de 1'Image d'Edesse', Revue des Etudes Byzantines 55 (1997), 5-51

PART ONE

THE TEXTS AND TRANSLATIONS

The Narratio de imagine Edessena

attributed to Constantine Porphyrogenitus

Codices

V

X A B

C D E F

G

H I

K

Q R S

T U W Y

Pr Dii Di2

MLi ML2 ML3 Iv Pa Va Es

Me Mil Mi2 Mi3 PI P2

Vind. Hist. Gr 45 saec.Xl £ 194a-2o8a Paris B. N. gr. 1474 saec. XI £ 212-227 Paris B. N. gr. 1475 saec. XI £ 122-136 Vat. gr. 2043 saec. XI/XII £ 2ooa-22ob Mosc. s. Syn. 9. saec. XI £ 192-2og Vat. gr. 822. saec XII f. 208-225b Paris gr. 1548. saec. XII £ 134-146 Rom. Valllic. B 14 £ 235b-245a

Ottob. Vat. gr. 87. saec. XIII/XIV £ 147-152 Neap. II C 25. saec. XIV pp. 100-107 Florence BML gr. IX.33 saec. XIV £ 384a-397b Paris Coisl. gr. 3o7.saec. XVI 1552 f 525-535 Mosc. s. Syn. 16o. saec. XI £ 171-188 Rom. Chis. R VII 50- saec. XI £ 162-176 Taur. B 11 24. saec. XI £ 154-166 Taur. B IV 8. saec. XI £ 115-129 Paris B. N. gr. 1527 saec. XII £ 165-179 Paris B. N. gr. 1528 saec. XII £ 182-197 Paris B. N. gr. 1176 saec. XII £ 252-262

Athos Protaton 36 saec. XII £ 222a-238a Athos Dionysiou 54 saec. XII f. 197a-214a Athos Dionysiou 145 saec. XVI £ 524a-538a Athos Megistes Lavras 429 saec. XI £ 24oa-255a Athos Megistes Lavras 644 saec. XII f. 287a-3o8a Athos Megistes Lavras 1866 saec. XVII (1668) f. 39b-55a Athos Iveron 595 saec. XVI £ sine numeris Athos Pantokratoros 99 saec. XVI f. 193a-223b Athos Vatopedi 635 saec. XV £ 455-476 El Escorial y-II-i gr. 319 saec. XIII £ 123a-134b Messina BU S. Salv.gr. 49 (7o) saec. XII £ 225a-244b Milan B. Ambros. gr. C 186 inf. saec. XI f. 143b-158a Milan B. Ambros. gr. D52 sup. saec. XI £ 81b-io3b Milan B. Ambros. gr. D 107 sup. saec. XIV £ 2o8b-223b Patmos gr. 258 saec. XI £ Io8b-123b Patmos gr. 252 saec. XII £ 201b-214b

El Escorial Th-III-17 gr. 456 contained the Narratio de imagine Edessena but is now lost.

8


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15

THE NARRATIO DE IMAGINE EDESSENA

9

The story of the holy image of Christ, our God, which was not made by human hands, and how it was sent to Abgar. The story was written by Constantine, Emperor of the Romans in Christ the eternal king, and also tells how the image was brought from Edessa to the most blessed 5 queen of cities, Constantinople.

Not only was the God the Word, coeternal with the Father, beyond i all understanding by himself, but also most or even all of his works are covered by the same dark veil of incomprehensibility. This is true not only for what he did as creator of everything, but also for when

io he took on our nature according to the divine dispensation, in that original and unique power of his divinity. Whoever is not unaware of himself, and whoever realises that he does not know what is above him, must neither boast excessively nor tread on air like an ignorant by contending that he either knows everything or that the things he 15 has failed to understand do not exist. And so, as far as the figure of his divine and human form is concerned, which was transferred with no artistic intervention onto the cloth that received it by the supernatural

will of its maker, and was then sent to Abgar in order to heal him, it has now been transferred from Edessa to this ruling city by God's 20 all-encompassing dispensation, for its salvation and protection, so that

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it may not seem to be deficient in anything, as it should always be mistress of everything. I think that every pious and just listener should insist on learning the story in all detail for himself, and wish to obtain

genuine knowledge about the ancient tradition. How the form of a 5 face could be imparted onto the linen cloth from a moist secretion with no paint or artistic craft, and how something made from such a perishable material was not destroyed with time, and whatever else the supposed investigator of natural causes is wont to enquire into with curiosity: these questions he should yield to God's inscrutable wisdom, io knowing that if someone attempts to understand everything in all detail,

he will be thrust into complete ignorance, and falling into the pit of unknowing, will be in mortal danger by losing the important things in his concern not to appear to admit those that are of no account. So, all 15

of you who have come together here with upright faith and enthusiastic zeal, come and listen, and I will tell you what I have been able to verify after carefully and duly checking each detail, both from the writers of history and from the local people who have come here and told us what their memory has preserved as if by secret tradition.

In the times when our Lord, God and Saviour Jesus Christ came to 20 us to raise up our fallen race, the world was at peace in accordance with the prophet's voice, polyarchy had been disbanded and the whole inhabited world was as if under one belt-Roman rule-and subject to one ruler. And so all dealings of all peoples with others were carried out in peace and men did not appear to inhabit a divided world, but 25 were all under one master, just as the universe is under one creator.

2


12

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13

Everybody bowed his neck in submission to the emperor and lived in peace with one another. This was why the ruler of Edessa at the time, Abgar, was a friend and acquaintance of the leader of Egypt, and messengers from both places visited each other frequently. So it happened at that time when our Lord and God was fulfilling his father's will, teaching men about salvation and turning them to faith in him through his wonderful and marvellous miracles, one of Abgar's

servants, called Ananias, happened to be travelling through Palestine to Egypt. He saw Christ from afar, drawing the crowds out of error with io his words and carrying out wonderful miracles. When Ananias reached Egypt and fulfilled what he had been entrusted with, he went back to his master. He was aware that Abgar was afflicted with chronic arthritis and worn out by leprosy. This double, or rather multiple illness meant that the joints in his limbs caused him pain, and the sufferings from the 15 leprosy made him wretched. He was ashamed of being so disfigured, and so hardly anybody was admitted to see him. Not only did he spend most of his time in bed, but in shame he also hid away from any friends who came to see him. On his way back, Ananias made efforts to find out more about these things so that he would be able to tell his master zo something definite, and maybe even Abgar would be considered worthy

of being cured by Jesus. He found the Lord again preoccupied with the same issues, namely raising the dead, restoring sight to the blind, healing lame limbs and curing whoever was ill.


14

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Mi2


15

Once he knew for sure that these things were being done by the Lord, he went back to Abgar and let him know about this, telling him in all detail what he had seen and heard. The extra work he had done was greater than his main mission, and he had given good news to Abgar, 5 therefore he was deemed worthy of a fitting reception and reckoned among his most trustworthy servants. Since the sufferer always seizes on the promise of healing, and man is always cajoled by the hope of being healed, Abgar made haste to communicate with this man he had been told about. He decided to write a letter to the man who was said to be io able to perform such cures and ask him to come to him. The letter was

3

soon well-known everywhere, and its contents were as follows.

Abgar's letter to Jesus according to VA B C G I Q U

Pr Dii Die MLI Pa Va Es Me Mir Miz PI

Abgar the ruler of Edessa to Jesus the saviour, the good healer who has

15 appeared in the city of Jerusalem-greetings. I have heard about you and your cures, that you carry out without medicine or herbs. I am told that you make the blind see, the lame walk, you cleanse lepers and cast out unclean spirits and demons, you cure those who are tortured by lengthy illnesses and raise the dead. Having heard all this about 20 you, I have come to the conclusion that one of the following things is true-either you are God and have come down from heaven to do these things, or you are the Son of God doing them. I have therefore written to you to ask you to take the trouble to come to me to cure the sickness I have. I have also heard that the Jews are murmuring against 25 you and want to do you harm. I have a small but noble city, which is enough for both of us to live in peace.

4


16

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15

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17

Abgar's letter to Jesus according to X Iv ML2 ML3 Mi3

Abgar the ruler of Edessa to Jesus the saviour, the good healer who has appeared in the city of Jerusalem-greetings. I have heard about you and your cures, that you carry out without medicine or herbs. It is said 5 that you give sight to the blind, make the crippled walk, the deaf hear,

you cleanse lepers and cast out unclean demons by your word, you cure those who are tortured by lengthy illnesses, you healed the woman with a haemorrhage who touched you, and you raise the dead. Having heard all this about you, Lord, I have realised in my heart that you are

Io either God and have come down from heaven to do these things, or you are the Son of God doing them. With this letter I therefore beg and entreat you not to deem me unworthy of your coming, so that you may cure the sickness I have. It has reached my ears that the Jews are murmuring against you and want to do away with you. I have a small 15 but noble city, which is enough for both of us to live in peace. Order that I may be healed, my Lord. Since Ananias had given clear proof of his affection towards his master,

and given that he already knew the route, and knew how to paint, Abgar sent him to take this letter to Jesus. He instructed him that if 20 he could not persuade Christ to come to him with the letter, he should carefully copy the likeness of his form and take that to him, so that he could at least learn through a faint shadow what the author of these great wonders looked like, and not merely hear about him. Ananias set out on his mission and reached Judea, and found Christ in the open 25 air speaking to the crowd who had gathered, and working wonderful miracles. Ananias could not get near Jesus because of the crowd, who had come from different places for different reasons, and so he went and climbed onto a rock that stood out a little above the ground and

5


18

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15

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20

2 &noxexgv LEVoc Pa vneQexwv V X ML2 Mi3 xatacpave.t ML, 5 t4i om. ML2 1 6 XQcotoS] 3 nQoOYIQELSev A B V Pr Es Me Mil, nQoaeiQEL8E Pa 6 'AnEX*E, cprloi] eTrl nQOS avtov 6 'Irloov5 B Q U Die, o 'Irloovs Xgiotos I Di, 7 trly eµrly µogcprly] anEX& V X ML2 ML3 Iv Pa Mi3 cprlaly A Pr Dii ML, trls eitic µoQcprls oµolwocv V, trly tic elth µogcpflc oµolwocv X ML2 ML3 Iv Pa Mil eniotoXrly] 8 enLcwEQo[tevov] enLcpeQovta Pr Va, om. B Me I rlx*ev om. Va Mi3 o &nootoXoS Owµac V X ML2 ML3 Iv Pa g ovv om. Es encoto Die (lacuna) ii naQ' ai,tov trly en otoxhv 1o ij'yavyev avtov V X ML2 ML3 Iv Mi3 Mi3 i cb5 om. Pa

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12 tic ngoc avtov naQovolas avtov V X ML2 13 eteQav etLotoXrly om. ML3 Iv Mil Mi3, tic 3Q0 '9 avtovs naQovola5 avtov Pa

V X ML2 ML3 Iv Pa Mi2 Mi3

14 nQos AvyaQov om. B, nQOS toy Avyagov V X ML2 ML3 Iv Mil Mi3 Mi3 Ig trjoovtac A B IQ U W ener4rlxev B Me Exovoa P2 exovoav ovtws Di1 Mil Iv Pa Va Mi2, eotly Es 20 eni] eocl V A2 B C I QPr Di2 Die Va Es Me Mil P2 21 &vakrlcpftaL n&vta om. Iv Sc' o B Me I Evtav*a om. Mi2 µe om. B Me &vaxrlcpr*w Di1 22 Kal enctS&v &vaxrlp*iu om. P2 µe B, avaxrlcp"vaL is xal Me ooL om. Es evav Pa I

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19

sat down, not far from where the Lord was speaking. He was able to distinguish the Lord among the crowd as he stood out from the people, and immediately set his eyes on Jesus and his hand to the parchment, and started to copy the likeness of what he could see. 5

Christ realised in his spirit what was happening and called Thomas 6 over. "Go over there", he said, "and bring me the man sitting on the rock and painting my form. He should bring the letter he brought from

10

his home, so that he can fulfil the orders of the one who sent him". Thomas went away and recognised Ananias from what he had heard he was doing, and took him to Jesus. Before he took the letter from him, Christ told him why he had come, and the content of the letter. He then took it and read it, and wrote another letter to Abgar, reading verbatim as follows:

Jesus' letter to Abgar according to VA B C G I Q U 15

Pr Dii Die MLI Pa Va Es Me Mi' Mil PI

Blessed are you, Abgar, for believing in me without having seen me. For it is written about me that those who see me will not believe in me, so that those who have not seen me can believe and live. As for what you wrote to me about coming to you, I have to fulfil everything I was sent 20 here for, and after fulfilling this be taken up to the Father who sent me.

When I have been taken up I will send you one of my disciples, who

7

20


na*OS OOV *cQa tei5c eL xai ,wily akbVLOV xaL cLQrlvTly oOL xaL tots O'UV OOL

naQaoxoL xaL noLrlosi trl iOXei (YOU T6 Lxavov nQoS to µrl8eva twv exftQwv

xatioxvoaL avtrl;.

Epistola Iesu secundum X Iv ML2 ML3 Mi3 Max&Qto; EL ov, AvyaQE, xa! it nOXLS oov finLS xaXELtaL "ESEOa µaxaQLOS 5 ooL EI, on EnkOtevoaS ELS eµe piil EwQaxcuS µE. `YYLsia &LanavtOS. HEQL Se ov EyQrn a; µoL tov eX*cty µE nQOS oe, oeov eni navta bL' a &neota?,µaL evtav*a nXTIQLUOaL xaI pieta to 3TXTlQ6)oau avctXTlcp*fjvaL

piE nQo; toy anootcLXavta µE IIat£Qa anocitEX6) se OoL Eva twv µa*rltwv piov OvoµanL &abbaLOV, oottS tO na*o; oov *EQane1OEL xad l w' v aLcuviOV io Dots naoL xai noLrloEL xai -LQrlVrly 001 xai tot; ovv ooi naQaoxeL xaL trl nOXEL oov tO Lxavov nQOS TO piTlbeva tc:0v ex*Q(uv xatLOx'UOaL avtrj;.

8 'EnLBoi; 0& t(i) 'AvavLa t' v toLavtrly E MOtoXty 6 XQLOnOS, en8L xaL nEQL tov trly eteQav evtoX,rly tov xv0Lov avtov ELS nCQaS ayaycLv Eyvw 8LaµEQLµvwvta avtov xai cpQOVTiL ovta, tovtCOtL Ti v tov Etbov; avtov oµoLOtrlta nQOS exctvov anEVE7XELV, vLiaµevoS voatL tO nQOOwnoV o EwtrlQ, Eita trly anO tovtov ixpi68a ev t4) EnL8O&VTL avtcp xELQoµaxtQw

15

voS, Evtvnw*rivaL tOV avtov xaQaxtriQa ev avtw wxovopiTloe *ELwS xaL vneQ kOyov xaL tovto TCO 'AvavLa e tibovS, tw AvyaQw enLoovvui nQooeovv 20 oS av tov tE nO'ov naQaµv*LOV xaL tt1S vooov avtO oxrl. vnootQecpwV pieta tovtwv o 'AvavLaS, Fig tO xaotQov ÌEQanOXEw; Ecp&aoev, o trl µev twv EcLQaxrlvcuv cpwvrl MEµ(3Lx Xeyctca, tTl be tdn' EvQwv

i *eQanevcoL A B Pr MLi Me Pi P2, *cQanevooL Q I adalviov] add. ooL Me I edQljvrjv 2 naQaoxEL C Die, naQ&oxrj I Dii Es Mii, naQ&oxovoL U naOL tots ovv OoL Pa dxavov Pa 7 Seov end n&vta] Seov eoti Iv ML2 ML3 Mi3 8 SL' o X ML2 Mi3 9 µe om. ML 644 be om. Iv io OaSSatov] xad pieta to nkgQLOOaL om. Mi3 coy -c' nalffos Mi3 ii xai tots OaMIXIOv &nootoXov tbv xad Ae(3(3aLov X ML3 Mi3 ovv cot naQaoxEL] naQ&oxOL xad tot% G1)'v cot Mi3 12 avtfc] avtf; PECK T19 GUVTE4ia9 tov xooµov X Mi3 14-15 SLaµcQLµvovta B, SLaµeQLµvovvta V X Pa 15 tovteotLv B MLi Mii, toVt' EOtLV V i6 ibatL om. Pa 17 iv om. ML2 Iv Mi3 avt@ om. B Me xeLQoµ&xtq) B X Me, xeLQoµaxtQLV Pa 18 avtov X, eavtov Me xaoct%,c u] aytOv xaQax't jQa ML2 ML3 Iv Pa ig tovtw TCO MLi Pi C ti8ovvat] &nobovvaL V MLi Pa Mii, eiLSo*fjvaL C Q U Di2 MLi Pa 20 tov -cc] tovto Dii nOftv] novov I avtO] avtiu B Me I oxil add. xateixev be 6 Avavias xai On6Q eixovLOµa &vEtvnw*Cv Mi22 21 o om. MLi 22-p.22.I o TI-1 ... Ma(3o1)'x om. Mi3 22 twv (I) om. MLi 1

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ML2 I MEµµdx B V', Meµdx Pr MLiVa Pi, Me LI3Qix Iv

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XeyetaL] OvoµatetaL Dii Mii


21

will cure your illness and give eternal life and peace to you and those with you. He will also do for your city all that is necessary, so that no enemy will prevail over it.

Jesus' letter to Abgar according to X A ML2 ML3 Mi3

5 Blessed are you, Abgar, and your city, which is called Edessa. You are blessed because you have believed in me without having seen me. Good health is stored up for you forever. As for what you wrote to me about coming to you, I have to fulfil everything I was sent here for, and after fulfilling this be taken up to the Father who sent me. I will send you one io of my disciples, called Thaddaeus, who will cure your illness and give eternal life and peace to you and to all those with you. He will also do for your city all that is necessary so that no enemy will prevail over it.

15

Christ gave this letter to Ananias. Since he knew Ananias was anxious 8 and concerned about the other order his lord had given him, namely to take back to him a likeness ofJesus' face, the Saviour washed his face

in water and wiped the liquid from it onto a cloth that he had been handed, and arranged in a divine way beyond understanding for his own likeness to be imprinted upon the cloth. He gave it to Ananias and told him to give it to Abgar, so that he might have some consolation 20 for his desire and for his illness. On his way back with these objects, Ananias reached the stronghold of Hierapolis, which in Arabic is called Membich and in Syrian Mabouk. He settled down for the night outside

22


Ma(3ovx, tov toLovtov xataUoas noXLoµato5, ocoQsLa9 xsQaµwv vewoti xataoxsuct &VTwv Exs cis xetµeVtls, EVtav*a to LEQOV exsLvo 'axon o 'AvavLas anExQvVs. Kai nEQL O(Jas vvxtas atvQ Ecpavq noXi to toLovtov XWQLov xvxXovv, thS Evtos tov &oteos boxsLv atavta to atEQI atvQi xal BtsQevvaxatacpXEyeotat xai atsQL EavTCOV "8TH SsLoavtas otat atsQi ttjs o'Qw 1Evfls atvQxaLas. 'ExeLos 8e tov AvavLav s'UQs'&9 vta, ovvsLxov CUS avtovQyov tov ToX t i[WToc xai 8LEQevVCOVto ttsQi tov atQaxai 0"'l0'ev, 8tsatvvl vovto.

yµatos xai 'uL; 's strj avtos xa! atoL 9

5

atttaosws o AvavLas bit ttoQsLto, tEws us al*ev

Q; 8e tw aXXoxotq

sln xai ato*sv EQxetat xa! Ti eattc)eQstat Stsoacprjos xa6 aato1hO*at ev to-LS Io Oµevov 5*sv E80xsi av6 rso*a6 X& I` cPM S TO' EtttcPe Q xeQa!o6 S E8 Xwos rl EO,bg SE exsLVOi

XsyoµEVCOV 8tayvCOVat PouXTj&VTFs C'MO cav xa!

toy toatov BtsQsvvrjoaµsvot, E Qov ov µovov to R6 tov 'AvavLov Exsios anots*l y, & xCI ev tw toU *sLo'U aatstxovl,o[tatos,

TCOV xSQaµwV EVi ETEQoV Exttiatwµa

xai b3Tt Q vovv L TI tO ootQaxov 15 &no tov vcpaoµatos tis ayQacpov µstayQacpaLorjs µoQcpis. "O xai &saoaµevot xaL *aµ(3ovs Oµov xai yevoµsvot E[,LttXew, 8ta to tovto xai 8ta To µrj8aµov atOQ sIQe*ivat xatoµsvov, aXX' ano tic ev tfj µoQcp?j Xaµnrj86voc cpXoya Exit µneo*at, tov µev xEQ%tov tov aatoµaaµevov iv eavtw tO *sLov Extvatwµ.a, xatEOxov ataQ' EavtoLS, iuoat5Q TL 20 isQOv xai atoXvttµov *'qoavQOV aato Tov oQa&Vtos

atsQi av-

to oroxaoaµsvoL '0sLaV EvEQysLaV to atQwtotvatov be xai toy tovtov &axovov 8eLoavtss xataoxsLV, dEngaT&Xav nQos tov AvyaQov. Kai vvv EoTt ow?oµEvfl xaL tcµwµEVnj ataQa toLS tfls totavtrIs atoXLxvrls otxrItoQoty

Ev

i Ma(3ovµ C I tov totovtov xatakvoas noXioµatos om. Va I tovtov xataA,voa; tov noxioµatos Pa owQijas Pa 2 exeioe om. Mi2, twv exeloe Va 2-3 eaxxos Dii Mi3 eaxo; o Avavla;] oµoiwµa xal tnjv enLotoX]v Mi22 3 &nexQvlpsv Q V Pr ML' Mi2 Mi3 P, µeoa;] µeo Pr [teoa; vvxta;] to µeoov tf1S vvxtos Pa 3-4 toLovto Mi2 4 JtEQLxvxXovv I Q U Dii Die 6)5 tons evtos Iv ML2 Pa Mi3, w; tons tootov (sic) Mi2 5savtwv] avtwv Mi22 rj6r om. Iv 7 (0'9 om. PI 8L'gQevviuvto A V X MLi ML2 8 no-t] nov Pa 9 &Aoxotw A B alhT'joew; Di2 tew; to o*sv] sews Se o*sv is V X Pr Dii MLi ML2 ML3 Iv Pa Va Mi2 Mi3 Pi, tew; to o*ev Se Es io 8voawrjoev MLi Es Mi2 Mi3 Pi &no*eofh Pa ii xai 12 Se om. V X ML2 Mi2 Mi3 (3ou4j vte; &ayvwvat Di2 xal om. om. X I

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vno] &no Pa 16 vcpaoµatos trIs &yQawov] oµotwµato; 17 Oaµpos Di2 ML2 Pa eµnXeot V X ML2 ML3 Pa 18 xal om. Pa

13 eQevvqoaµevot Pa

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20 ev om. Dii ti om. C Mii P2 21-22 avtov B Me, avtov V ML2 ML3 Pa Mi3 (ncQi om. Pa), eavtov X 22 to om. ML3, tov B 22-23 8L&xovov] Smaxovov Ijyovv tov Avavlav V Pa 23 &neoteixov Dii 24 tLµw[tev,I Dii tot; toLavtrjs] tot; Pal ML3 Va, tot toUavtoLs Pa2 noXlxvoLc Pa

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23

the town, next to a pile of tiles that had recently been made, and hid the holy cloth there. Around midnight a great fire appeared around the place, and in the city people thought that the whole area was on fire. They were afraid for themselves and left the town to find out what was the blaze that they had seen. There they found Ananias and arrested him as the author of the deed. They investigated the event and asked him who he was, where he was going and where he had come from.

Ananias did not know why they were asking him about such strange things, and so he openly told them where he was from, where he had io come from, and what he was carrying with him. He told them he had placed what he was carrying among the tiles, from where the flames seemed to be springing. They immediately wished to find out the truth about what he had said and searched the place. Not only did they find what Ananias had put there, but on one of the tiles that was touching it, 15 another figure of the divine representation, his form miraculously and wonderfully transferred onto the tile from the unpainted cloth. When they had seen this, they were filled with fear and amazement. They could not find any fire burning, rather the flames seemed to proceed from the light in the figure. They kept the tile which had received 20 the divine imprint for themselves as a sacred heirloom and valuable treasure, and guessed from what they had seen that it contained divine energy. They were afraid to retain the original image and its bearer and sent them on to Abgar. Even now, that image on the tile is still

preserved and venerated by the inhabitants of this town, being an

9

24


tf; ayQacpov rj ayQaToS, xaL tti; axeLQo-

tCD xeQaµup µoQ(prl, tr)S

tEVxtOU Tj axeLQotevxtOg. Ò be Avavia; tf v atQoxeLpiSVrly MUD atoQELav SLEtQavwaev, anobo ig xaL a EnECpESLrjvvxo.IS, tCD xvQLcu avtov to QEtO awtr]QLa ovpi(3oXa.

io Kai ovtog hey o naQa tcihv atXELOvwv XEyoµevoc Xoyog ateQL tic Ev tCD vcpa- 5

aµatL tavtrl; ayQacpov µoQTf S tov Ewt4Qo; µwv. AEyetaL be ti; xaC etEQoS ateQL tovtov X0Y0S, ovtc to atL*avov ExcPEvYwv, ovte µaQtvQWV

v aatoQwv. AiO xai tovtov Ex*r)ao tca, ova µr) ti; vatotoataar] Ev tCO ayvosLv µe tovtov, xQatvvELV tov EtcQov. Kai itavtw; o'Sev *avµaxQrlo-

atbv Ev toaovtw xQovcu atXavao*aL atoXXaxLS trv LatoQLav. IISQL µev yaQ Io T6 xaLQLOV tic vato*EOew;, oµoiw; atavtES ovµLpCQovtat xai oROXoyovaty, Ev tth vcpaaµatL Extwcw*fjvaL ataQaSoaato tov KvQLaxov atQooc'oJtov wS pioQcprly. IIEQL tL be tchv tov atQayµato;, r'jtoL toy xaLQov SLacpeQovtat. "O O{bCV to aXr)*ELg XvpiaLvetaL, she atQOtEQov, she votsQov yCyovev. "Exec be ovtw; xai tCov Xoywv 6 etEQoc. 15 ii 'Ev TO piCXXctV, cparL, toy XQLatov Eni to Exovaaov narO'o; CX&ety, f VLxa t1]V &V*QWJTLVflV ao&VELav Evbeixvvµevo;, ayWVIWV wQatO xai atQoaEV-

xopievoS, ote xai toig ibQC)ta; avtov Chcei OQoµ(3ou; otaXaoaety atµatoS o tov evayyEXLov %oyog 'UnoarJµaLVEtaL, trjvLxavta, cprlaLv, aato tLVOS

twv µa*rItwv Xa(36vta to vvv PXeatoµevov tovto tEµaxLOV tov vcpaoµato;, 20 tas tCOV LbQdhtwv ?u43aba; Ev avtw xai ev*ew; Evtvnw*rloQw!Evrjv tavtqv tov fteoeLSov; ExeLvov etbov; Extvatwoty, o TO vat Owµa itaQa*Eµevo; pieta t iv dg oiQavov; avtov avobov, SLa OabbaLov om. Va

noQeLav] tQLpov Pa eyyQwpos X Mi3 2 xaaQotevxto5 X Mi3 5-6 tiffs iv tip tgaoµatt tavtir1S ayQa(Pov µoQcpr15] tic toLa96trj5 1oQTljs Mi22 6 µoQTf15] *eia5 .ioQ p V X ML2 ML3 Iv tov Ewtfl o5 ij[twv] tov xvQLOV xai $eov xai EwnjQoc A[twv 'IrIoov XQLOtov V X ML2 ML3 Iv Pa Mi3 Aeyetai be tic xai] Aeyeo*w be xai Die, AeyetaL be xai Pa 7-8 µaQt1Qwv xQiIotwv] µaQty .......V1, µaQtvQLwv V2 Pa 8 vnotoniy X Mi3, vnotonLuI Pa 9 ayvocLv [Le] io om. ayvoijv Pal, ayvoety µe Pa2 µe om. ML3 Pa, µev X I tovto V II 6µoLw5 om. P2 12-13 extvnw*ijvaL µoQTrIv] Mi2 yaQ om. ML3 extvnw*etoav µOQThv MiI 13 TL Se] be be ML3 I TL om. C Mii, to Pr ML2 I twv tov 1

ti15 µoQq i

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nQayµato5, YItOL toy xaLQov 8LaTEQOVtcn] tov tov nQ6yµato5 xaLQov SLawcQovtaL Dii Mil

twv om. X Mi3, tov C Es TItoL tov om. C 14 w[taveitaL X Va, [LoAvvetai Pr 15 ovtw ML3 I twv Aoywv] tov ?oyov B Me I o om. Pr Iv MLi elte W] E&EQ Mil 16 Tao[v Mi2 XQLOtov] add. xai*eOv ijµwv V X Iv ML2 Pa Mi3 17 thv om. C Mil 18-Ig aiµato5 ao*evuav Pa 6Qdto Iv MLi Va 18 *0[1poug Di, Ota.Xaoo£L I I

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ig anooq[LawataL B Me I trwLxavta] to trwLxavta V X ML2 ataXaoociv Pa TilaLv om. Es, TaoLv ML3 20 Xa(36vta] xa(36v Va I to om. Pr tovto om. Va I teµµaxLov Iv MLi Va 22 TO opwpi&VflV om. P2 exei.vov etbouS om. Es evtvnwcLV Pa I

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icon not painted by human hands after another image not painted by human hands either. Ananias completed the journey that lay before him and told his lord everything that had happened on the way. He also gave him the symbols of salvation he had brought with him.

5 This is the story according to most sources, regarding the image of our io Saviour on the cloth not painted by hand. However, there is another version, which is not improbable and does not lack reliable witnesses.

For this reason I shall present this second version so that nobody assumes I gave preference to the first one out of ignorance of the io second. It would not be at all strange if confusion has arisen in the story over such a long time. All the sources agree on the main fact, that the form on the cloth was miraculously transferred from the Lord's face.

They disagree on some of the details, such as when this took place. Whether it happened earlier or later does not alter the truth of the 15 matter. The other version is as follows.

It is said that when Christ was about to willingly undergo suffering, he ii displayed human weakness and prayed in anguish. The gospel tells us that his sweat fell like drops of blood and then it is said that he took this piece of cloth, which can still be seen, from one of his disciples, 20 and wiped off the streams of sweat on it. The figure of his divine face, which is still visible, was immediately transferred onto it. He gave it

to Thomas and told him to send it to Abgar with Thaddaeus after

26


t4 Avydow &7toonsiXaL Ti v 8La twv yQaµµatwv ,7tOOxEGLv exatXTIQthv. Meth ovv to avaX'q(p*IjvaL toy KvQLOV µwv 'I'goovv XQLotov

Fig to,S auQayo,S, 80,g o Owµdg TO Oa88akw

axeLQoyQacpov tov

KvQLaxov 3tQoo6atov ExµOQcpwaLV, atQOS tov AvyaQov

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aatayyeXXovtag, ecp*aos xaI irQo; tov AvyaQov SLd nLVOS tcuy avtov 8vvaotcuv 'A(38ov xaXovµevov, "I nEQ! tic eOTJ[ La; tov &3tootoXov XQLOtov axotl' AoYLoaµEvoS ovv E,*ewS ex tX15 ,MtoLxovQo6ot1S iv avt@ asrLbo S tovtov exetvoy E'LvaL, ev aatootsLkaL 5(Q6; avtov o 'I'qooUS 8La tfS enflyl8Lkato xaL ltaQ' avtov tsXEL(wtEQoV t& 31EQ6 tov OaMaLov µatcbv, ayayEty avtoV nQo; avtov 8L(O(?Loato. Ò ovv Tw(3Lag eX*6)V eyvcbQLOE tavta TCO asrootOkw xaxetvos iv 8vvdµEL JtQos avtov &7LEOt(WaL sbnbV, toe f)S 7Q6S tov AvyaQov ataQEyevstO. 'Ev Se TCO µCXXELV xat& StQOow-

15

JTOV avtw Mt tov tbLov !Etcunov oboe avaotrjXhoaS -div toLa,trIv EµcpCQELaV, ovtow; ELogFL atQ6S Avyaoov. Ò be stOQQw*Ev avtov 20 5(QooLOVta LScov, xQEtttov ois(L)s cptS &xnLV0l3oXOVV &Jto tic o&Ew; avtov E'86xeL oQdv O TO' E?MLxEµ L Evov Tl'wLEL OµOLwµa. "O*EV t4 ,7tEQ-

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his ascension into heaven, thus fulfilling what he had promised in the letter. When our Lord Jesus Christ was taken up into heaven, Thomas

gave the image of our Lord's face that was not painted by hand to Thaddaeus, and sent him to Abgar. 5 Thaddaeus came to Edessa and at first stayed with one of the Jews from 12 the city, who was called Tobias. The disciple of Christ wished to make himself known to Abgar first by works rather than words, and so he cured the sick in the city just by calling on Christ. The word got round quickly, as normally happens in cases such as this one-there are many

io people to talk about wonderful deeds. Abgar heard about where the apostle of Christ was staying through one of his officials called Abdos.

He immediately thought from the hope that lay hidden in him that this was the person whom Jesus had promised to send in the letter. He found out more about Thaddaeus from Abdos, and ordered him to be 15 brought before him. Tobias went and told the apostle, and Thaddaeus answered that he had been sent to him in power and at once went in to see Abgar. Just before he came into the king's presence, he placed the likeness on his own forehead and went in thus to Abgar. The king saw him coming from afar and seemed to see a light shining out of his 20 face, too bright to look at, sent forth by the likeness that was covering him. Struck by the bright shining light, and as if he had forgotten about his illness and the longstanding paralysis of his limbs, he quickly got up from his bed and forced his limbs to run to meet the apostle. He felt the same, although in a different way, as those who saw the figure flashing 25 with lightning on Mount Tabor.

28


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He received the likeness from the apostle and with great reverence 13 put it round his head, on his eyes and on his lips, and did not omit any of the rest of his body. He knew immediately that his limbs had been miraculously healed, and changed for the better. His leprosy was

5 cleansed and left him, except for a small spot that was left on his forehead. He heard the word of truth more clearly from the apostle, and all about the wonderful miracles of Christ, his divine passion and burial, his resurrection from the dead and his ascension into heaven.

He confessed that Christ is truly God and asked about the figure of io his form imprinted upon the linen cloth. When he understood it in detail, he realised it had not been created with natural colours, and was amazed at its power through which he had miraculously risen from his bed and was now numbered among the healthy. Thaddaeus in reply told him about the time of Christ's agony and how the form 15 had come about from the drops of sweat, with no paint involved. He also explained how his coming to the king had been ordained by the Lord, and the other details that have already been told in our story.

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in him that if I did not fear Roman power, which does not permit its subjects to wage war against each other, I would willingly have taken up arms against the Jews who crucified the Lord, have conquered them and sold them into slavery. Now that I have learnt about his willing 5 passion, I am convinced that those cruel people would not have been able to do anything to him against his will, and I will not go into the matter any further. I pray to be considered worthy of divine baptism and to join and dedicate myself with all my household to Christ the

Lord'. The Lord's apostle worked many other wonders and cured io everyone of their sicknesses, among whom was the one who had first told Abgar about him. He cured him of the gout. He then took Abgar to the sacred baptismal font. He performed the prescribed rites over him and baptised him, his wife and his children, and everyone else in his household. Abgar came out of the divine water of cleansing 15 completely clean and healthy. The spot of leprosy that had been left on his forehead entirely disappeared. From that moment on Abgar honoured the likeness of the Lord's form 15

and held it in great honour. And in addition to everything else, the ruler did the following. A statue of a certain Greek god had been 20 erected before the public gate of the city by the ancient founders and preeminent citizens of Edessa. Everyone who wished to enter the city had to worship the statue and say some prescribed prayers, and thus walk down the city streets and roads. Abgar took this statue down and

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destroyed it, and placed the image of our Lord Jesus Christ, which was not made by human hands, in its place, fixed to a wooden board and adorned with the gold that can still be seen. He had these words inscribed on the gold, "Christ, God, whoever hopes in you will never be 5 let down". He decreed that everybody who was going to pass through the gate had to pay the proper respect, due homage and honour to the wonderful miracle-working image of Christ, instead of the old, useless and worthless statue, and thus enter into the city of Edessa. The custom and devotion of this pious man were maintained during Abgar's own io life and that of his son, who inherited both his father's kingdom and his piety. His son's son, Abgar's grandson, however, inherited his father's and his grandfather's rule, but not their piety. He let piety slip, so to speak, and went over to demons and idols. Just as his grandfather had destroyed the statue of the idol, as if to make up for this to the demons 15 he wanted to mete out the same treatment to the image of the Lord. This wicked man did not get what he wanted, because the bishop of the city realised in advance what would happen and took appropriate measures. Given that the place where the image was kept was shaped like a cylindrical semicircle, he showed great foresight and lit a lamp in 20 front of the image and put a tile on top of it. He then sealed the surface off with gypsum and baked bricks, finishing the wall off on the same

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level. As the image Abgar's grandson desired was no longer anywhere to be seen the impious man gave up his plan. I would think that the priest gave orders to put a tile in front of the image so that no decay from the building's mould and no damp from the gypsum could make the cloth with the icon on it deteriorate and suffer the damage done by time.

After a long time had elapsed, people forgot all about how the holy 16 image had been set up and how it had been hidden. And so when Khusro, the king of the Persians, was in his time conquering the cities io of Asia, he came to Edessa, set up an armed camp, brought up every kind of machinery and got everything ready for taking the city. He planned everything for casting missiles, shaking walls and smashing gates. Finding themselves in such danger, the people of Edessa thought

of everything they could do against this hostile demonstration, and sent for help to the Roman generals. The commander in chief of the Roman army at the time was lion. He was being attacked by the enemy too and so was not able to send aid to those in Edessa. He tried to encourage them in writing, reminding them of the Lord's letter and the unfailing promise it contained, because of which it was said zo and believed that the city would be saved from being sacked. Along with the direct attack, the Persians were also planning a few surprises. They started to dig at a distance and contrived to get inside the city through underground passages. "When they were inside the walls, like underwater swimmers under the ground, their plot was revealed to 15

25- those inside the walls in the following way. A bronzesmith lived at that particular point within the walls, and the bronze utensils hanging up in his house all made a noise when the Persians were digging and taking

the earth out. The city's inhabitants were at a loss and had absolutely no idea what to do and thus made recourse to God, seeking him with

36


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broken hearts and tears. At night the bishop-Eulalius-had a vision of a well-dressed and adorned woman, better looking than any human being, telling him to get the image of Christ that had not been made 5

by human hands and parade it in a procession, and the Lord would certainly demonstrate his wonders. The bishop answered that he did not even know if the image existed, and if it did whether it was there or anywhere else. The one who had appeared to him in the form of a woman told him that it was hidden away above the city gate in such and such a place, and in such and such a way.

io The bishop was encouraged by the clarity of the vision and went to the 17 place in solemn procession. He searched and found the sacred image unharmed, and the lamp that had not gone out after so many years. Another likeness of the first likeness had been formed on the tile that had been placed in front of the lamp for protection, and it is still kept 15 in Edessa even today. He took the divine representation of the divine

and human Christ in his hands, and his hopes grew as he made his way towards the place where the Persians had been betrayed by the noise of the bronze utensils. The city's inhabitants started to dig there, and as they drew near each other they dribbled oil from the lamp onto zo the fire that they had made ready against their enemies. Throwing it at the Persians who were in the tunnel, they killed them all. And saved from this attack, they decided to try the same trick against the machines

38


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outside the walls-they burnt them all easily and killed many of the enemy who were in them. They took heart and launched stones from the wall, and as a result the commander of the enemy army fell and many others with him. This was not all. The Persians had lit a fire 5 outside the walls to use against those inside, fed by numerous olive and other trees they had cut down. The power of the sacred image fighting with the defenders turned the fire back onto them. For as Eulalius was going round the city on top of the walls, holding the image outstretched in his hands, when he arrived at that spot a strong wind suddenly blew io up and turned the flames back on those who were lighting the fire. It

pursued them and burnt them up, just as happened to the Chaldeans in the past. This story does not lack witnesses-we did not invent it to entertain or 18 deceive people. Three patriarchs together Job of Alexandria, Christo-

15 pher of Antioch and Basil of Jerusalem-wrote about it and stated

20

that it happened so in a letter to the emperor Theophilus, who treated sacred images with violence. They were explaining that sacred images are holy and worthy of respect, and told this story as well. And it is possible for anyone who so wishes to read their long letter and learn all about it. If anyone has carefully examined Evagrius' history of the church he will know what it says about this sacred image in the fourth book.

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He writes that Khusro did this and other things, openly desiring to ig prove that what the Christians kept repeating about the city was false,

namely that it was unconquerable. With the vast number of hands available in his army, he ordered a large amount of wood, or rather an infinite amount, to be gathered together in a short time. He stuck them in the ground in a double wall around the city and filled in the space in the middle with earth, thus building a counter-wall that was higher than the walls of Edessa, and planned to cast missiles at those who were risking their lives more than ever in the city's defence. Seeing this going io up opposite their walls like a mountain, from which the enemy hoped to assault the city as if on level ground, the people of Edessa did not know what to do. However, doing their best, they started to dig a ditch in front of that newly constructed rampart in an attempt to set fire to the palisade in front of the earth, so as to make the earth collapse into 15 the ditch. Thus the great wall, which had been created as if in a dream, would immediately fall down and be destroyed. They managed to dig the ditch, but failed to carry out their plan of setting fire to the wood. The wood would not catch fire for lack of ventilation space as earth was piled up inside the palisade and the wood itself was still green. And 20 so they took the holy image into the recently dug ditch, blessed some water with it and sprinkled it onto the fire and the wood, thus making the fire catch. Through the faith of those who were doing this, with the help of the divine power, the water became like oil to the fire and ignited the flame and burned everything it touched. The king of the 25 Persians then despaired of taking the city. Finding out where their help was coming from, he reached an agreement, made peace offerings, and returned home. 5


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Not much later he would himself see the benefits of the holy image, 20 the benefactor of his enemies and the destroyer of his own people. His daughter was possessed by an evil spirit and in an unnatural state, constrained by the spirit at work in her, she would cry out that unless 5 the image that was not made by human hands came from Edessa, the spirit inside her would never be cast out. When the king heard this, he

io

thought about the siege, for he had not failed to notice the sudden inexplicable strength and courage of the inhabitants of Edessa. He immediately wrote to the governor of the city, to bishop Eulalius and to the citizen community, requesting the divine and almighty representation

to be sent to him as soon as possible. He explained the reason-the case of his daughter-and begged and urged them not to ignore his request. The inhabitants of Edessa, knowing the deceitful nature of the Persian character and suspecting the Persians of wanting to steal their 15 strength by trickery, did not plan on letting their protector and benefactor go, yet neither did they want to break the peace just for this. They therefore drew up a clever plan for their own benefit. They painted an image as similar as possible in all details to the unpainted image, and sent it in accordance with the request. When the ones who were carry20 ing the image came within Persian territory, the demon inside the king's daughter immediately cried out, saying that he would leave quickly and find another place to dwell because of the power of the one who was approaching, but only if the likeness that had been summoned turned back and did not come near the palace or the city of the Persians. He 25 begged and requested this from the king with great insistence. When the king had given his word, the demon left the girl, and thus the girl was restored to health. Khusro, in order either to fulfil what the demon

had asked for and to keep his promise or in fear of the power of the


44

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one who was approaching, as his own deeds were evil and abominable, sent orders for the image to be returned to the city it had come from. He also sent personal gifts to the people who had sent it.

And so this great wealth, this inexhaustible treasure, this original and 5 unpainted image was in Edessa, always venerated by its people and protecting them in return. Since all good and great things came to the capital city from all over, it was God's will that this holy image too should be kept here with the other good treasures. The Roman emperor Romanus made it his own priority to possess this image and io enrich the queen of cities. He had already sent to Edessa on various

21

different occasions and asked for the image to be handed over together with the letter written by the Lord. He promised to give them up to two hundred Saracen prisoners and twelve thousand coins of pure silver in return. The inhabitants of Edessa replied that it was not in their own 15 interest to exchange the guardian and protector of their city for silver and mortal men. The emperor kept on asking and insisting, but the people kept rejecting 22 his request. Finally, six thousand four hundred and fifty two years

after the creation of the world, the emir of Edessa sent to ask that 20 the emperor should guarantee securely in writing with a gold seal for


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confirmation that the Roman armies would not attack the following

four cities-Rochan (this is the name of Edessa in the barbarians'

5

language), Charan, Sarotzi and Samosata-nor plunder their fields or take their inhabitants prisoner. The two hundred Saracens from the same tribe would have to be handed over to him together with the promised amount of money, and then he in turn would hand over the image the emperor wanted and the letter of Christ.

The emperor in his desire for this wonderful object accepted all the 23 conditions and gave them everything they had demanded. He then io sent Abramios, the God-fearing bishop of Samosata, who was visiting Constantinople at the time, to get the divine image and the letter of Christ our God. Both the one who sent him on the mission and the one who went were concerned lest some kind of trick be played on them during the handing over, and the copy made for the Persian incident 15 were given instead of the true unpainted image. To avoid any kind of ill faith, he sought out both these images and another one which was revered in the church of the Nestorians and had apparently been copied from the original some time before. These two were then given back and he kept only the genuine and true article.

20 However, this happened later. Meanwhile, a revolt arose among the 24 faithful in Edessa and great unrest took hold of the city, as they did not want to let their sacred objects and their homeland's safeguard be taken


48

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away. In the end, the Saracen leader had it handed over by persuading some, forcing others, and frightening yet others with threats of death. When the image and the letter of Christ were about to leave Edessa, thunder, lightning and a terrible rainstorm suddenly struck, by some 5 chance or providence. The ones who had resisted before were stirred

up again and claimed that the divine will was clear from what had happened-God did not wish these most holy objects to be removed. But the leader of the Saracens, who held absolute power, judged it necessary to abide by what had been agreed and keep his promise, io and so the most precious image and the letter written by Christ left the city and were brought here. The bearers of these objects went their way and came to the Euphrates, 25

and once again there was an uprising, no smaller than the first time. They refused to give up the key to their safety no matter what hap15 pened, unless a sign came from God. And a sign was given to them in their unbelief as they tested God. The ship that was intended to ferry the bearers across the Euphrates was still moored on the Syrian side, while the rioters were still in the grip of tumult. Yet as soon as the bish-

ops who were carrying the divine image and the letter had boarded, 20 suddenly, with no rowers, no helmsman and no other ship to tow it, their boat set off for the land on the other side, guided only by the will of God. This filled all the onlookers who were present with fear and amazement, and convinced them to allow the departure to go ahead. The bishops of Samosata and Edessa, who were bearing the objects, 26 25 then came to Samosata together with the latter's senior presbyter and

50


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o toi &µriQa vnrlQetrlg ovvfv, og &no `Puwµrlg xatwvoµd eto. 'Evtav*a EnL nLVag flµ£Qag xQOV0TQL(3rloavt£g, atoXXCOV EteLa£ eavµatwv yEyovotwv, ELxovto tfig oboD xai naXLV dnFLQa *avµata £teXELto EV to obw vnO trig LEQdg FLx6vo9 xai tflg EnLOtoXY19 toD XQLOtoii. TvcpXoi y&Q &nQoontwg 5 &vE(3XFnov xai xowXoi sbFLxvvvto &QtLOL. KXLVTIQFLg to noX,vxQovlOL "k(XVTo

xai OL TIQa9 Exovtsg tag x£Loag vyLOVVto xai O'UV£XOytL cpavat, ataoa Tov '&F-6V xai vooog xai µaXaxLa EbQanEt£tisto xaL &vv tVOuV avtoii Ta favµacLa.

27 "Hbrl 01w to noXi tic oOoD 8Lav6oavtF9 cpT vouOL xai Fig trly tflg vat£Qey t4 ithv 'OattLµaayLag OEotoxov µovrly, rl to Evoe(iLov

Io

twv Xcyo tEvw tvyxavovoaV *eµatL. 'Ev t4 vacs SE Tol toLOVtov cgQovnLOTTIQLO'U ayLOatQEatCUg 1 trlV TEQatouQyOV eixOva xQ'UnnouOa {H cT1 Evaatoti&etaL xai nOXXoi nQ00sXT&ovtsg EJ ELXLxQLvoi9 bLaO'EOFw9 anO TCOV OL-

x£Lwv voowv La*rloav. "Evra xai tic nQoorlX*sv vno baLµovog evoxXov- 15 µ£v09, uw xa*aatEQ ' Qyav() tO atOVTlQOV &nOXQc4µEVOV nvE'UILa, xai nOkk& tcov ELg EnaLVOv rlxovtwv tic stxovog X& tfc EnKJTOki9 SL' avtoi Excpwvovv, en£i xai naXav "OtbaµEV as tig si, 6 ayLOg toO 'IoQariX" nQOg TOv KvQLOV EXEyov, oL trig oµoLag µsQLOog avtw. TeXO9 xai tabs otovei &nFAnoka(3£"kEyov, cctl KwvotavtLVOVnokLg, xai xaQav cpoL(3aL;EV,

"

20

xai ov, Kwvotavtty£ lloQcpvQoyevvIits, Trly (3awLXsLav oou". Kai tovtwv QTI*EVtowv, Laftrl 6 av*Qwnog xai &JtFk0TI naoaxQiiµa trl1S toO baiµovog EnL*EOEwg. To'Utwv bE atoXXOi xa*£otrlxaoL µaQTVQ£g twv *rlµatwv. ToO yaQ (3acLa£owg Fig TL[LhV xai vnavtTlOLV toO nO*OVµEVOu Tov9 nQ6tov9 aXs-

boy tic Ev TEkFL (3ouXT19 &nootFLXAIVTOg xaL totitoLg t&V Ex tf g bOQucpOQO'U 25

2 0 om. P2

3 E3LL] ett Pr Pa

I

TLVOS Mil

I

noXxthv] xai nox).thv Va I yeyovotwv]

4 eV t?j 68th ink duo B Me I vno] add. to X ML2 ML3 Va yevoµevwv Mil 6 xad om. ML2 Mi3 T"Xavto] Wvto A, ei'xavto B, riXXovto V X Iv Va, rjXXovto 7 ot om. Es ovveXOvta Dii MLi ML2 ML3 Iv Pa Mii Mi3 Pa Mi3, tjXovto ML3 8 vyLOVµevoL Pa, oL vyiatOµevoi I Pr Die Es Me 7-8 naoa µaXaxia Mil P2 P2 12 r*e&µatL Mi3 io BLavvoav Es xad om. Di2 g to *eia r*avµ&oLa P2 Mii I

I

I

17 r`lxovtwv] i6 &noxQwµevov om. P2 18 eneL] etei Me I xa! om. ML3 I n&Xai] of n&Xca ML2 7lx6twv Q, flxotwv Di2 ig [LeQL8o5 avtth] µEQLBoc avtthv Pa, µCQL8o5 avtov Iv ei] ei5 Pa 6 om. Pa

13 tCQatOUQyOV etxova] Qatovoyov eL A2 j

Mii

I

19-20 &newo[patev] &necpo4(3awev V X Pa Mi3

MLi ML2 ML3 Iv Pa Va Me Mii Pi

20 f om. A B C Pr Dii

21-22 tovtwv erg*evtwv] tovtov'TI&Vtos

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ML2 ML3 I


51

various other pious Christians, among them the emir's servant who was named after Rome. They stayed there for a few days; many miracles took place and they went on their way. The holy image and the letter of Christ worked many further extraordinary miracles along the way. 5

Blind people unexpectedly recovered their sight, and the lame were seen to be healthy. People who had been ill in bed for a long time jumped up, and those with withered hands were healed. In short, every illness and disease was cured, and the ones who had been cured praised God and sang his wonders.

io When they were nearing the end of their journey they came to the 27 monastery of the most holy Mother of God, which is called to Eusebiou,

in the so-called theme of the Optimatoi. The casket that contained

15

the miracle-working image was reverently placed in the church of the monastery, and many people coming forward with pure intention were cured of their illnesses. One who came in was possessed by a demon, and was used as an instrument by the evil spirit to proclaim the praises of the image and the letter just as in the past another of his kind had

said to the Lord, "We know who you are, the Holy One of Israel". Finally the spirit uttered the following words, "Receive your glory and 20 joy, Constantinople, and you, Constantine Porphyrogenitus, your kingdom". The man was cured on saying this and was freed immediately from the aggression of the demon. There are many witnesses to these words-the emperor had sent the leaders of his council to honour and greet the desired object, and many bodyguards had come too, and it so

52


7WWOhv, ovvE(3rl ILayLoTQov; xai atatQLxLov; tEta tthv x tc&v vatoPE'JTlxuLwv sIvaL toes axovoTa; TE xa6 FLaQTVQa;. Kai Eatsi T& 6Tl*` vta rile Ex(3aoLV *dTTOV anoQTjcraL ato*cv Tl atQoyvwoL; TCO 60EupovL JTQocTEyEVeto. Ov yaQ EXELV atLOteuOVta.L TavtTly

oLxo*aV, t4; 'Ma; 6o rl; anoXLMrloavtE; xa! oxotos avti cpwto; xQTll.taTL-

5

oavTC;. "H SrjXov, otL xalMJT6Q Tw BaXaaµ Ti MLa 8vva[Ug EXQiTO 6Lax6vct To'U tots it oayoQEviiato; xci (5)UOTE dXXoL; oOx atOXXaxL; toe

atQay[ato;, Hat' oixovoµLav atavtw; TLVc oocprly xai evµnxavov, ovtw ME! vvv i Ev Tc 1i'ELcp aatELxovLoRLatL 6vvalli; t4 6aLµovL aatexQrloato xal 6L'

tovtov µev ovtws Io

avtov Ta µ8T' 6kiyov MPrlooµeva atQoEM1Xwoev. 'AXX1

ovµ(3avtos

µvrlo*rlvai tow; ovx axaLQov. 'Eati 6e Ta exoµEVa T'l;

SLrlyrloews (3a6L0Vµ0a.

27 secundum Mi2

"H6rl ovv 6Lavvoavt0uv avTCUv to arose Tt1; 66oo o nioto; ovtcu; xai *eocpLXrl; xai µEya; (3aoLXsvs `Pwµavos [tEyaXoatQeatw; TLµr"loaL xaL 6La Trls atQoaatavTig to ftdov (3ouXoµcvo; acpoµoLwµa otEXXsL Oeocpavrly ataTQL-

15

xLOV xai ataQaxoLµwµevov, o; to toe xoLVOV T1"6'q 8Lotxwv x& 6TTL; tstvxrlxcus TCO OataTTlXCO ti; Ovx r'ptatatw atTsQCO xci to till; Mvaµsw; ovx Eat' aXXwv ixQT'lTO taXaiatwQLa to y&Q

E)ELV *e6-

nLOtr)E. Ocov be BwQCO Wig EvavTLoL; aatrlvxcto xataxQrloao*aL 20 oftev eatsQ(3cXXovorl; TLµf; &(k tavta tic aJT lk e, µ6 LOta be acp' ov cpo(3ov ILsyaXov xai atQoo6oxwµevov xtvMvov tic arose av* thatov ?,E'7(0 xai µnQLav6Qov EcpMOU twv PCog ExxQEµacMvto; *sV

'

EatL toe vavoiv 6XIyaLs Tov icQov atXTloLov anrlvtTl%); atuQO; xci *aXaooTl; xcii LCpoU; ataQapaXwl,La *si; Trly JTOXLv 6LECfwoc. 25

Tovtov ToLvvv o nLOto; xai MLOtato; (3auLXevs `Pwµavo; Anti Tel toe MLov I.L0QTd)RaaT0g aatavTTj U) xci oL atQCwtOL oxE66v navTs; ti; iv tCXci EatTlxoXoO*ovv (3ouXfj; Tovto µev ini*u iLa Trl; *sLa; xa! os(3aotrils ixtwrthoewS Tovto be ator9w tw eL; avtov Exol.tevoL xaL otoQyrl IXatoXLµataVEO M tovtov atavtaxov µrl I3ovX0IIEVOI 0 be aµa Tcuv Ex trl; 6oQvcp6Qov 30

2 Ex twv om. Q U Di2 ML2 Me I toes tons Mi3 3 Kai om. B Me I Mi3 4 tavtrIv nLatevovtaL V X ML2 ML3 Iv Pa Mi3 nLotevovtaL] Motevov B Me 7 nQoayoQev[tatoc] nQoayoQevovtos Pa d"Uote &XXots ovx aaaotc] aXXoLs aAXote Pa g-1o &' avtov] 8L& tovto Pr MLi ML3 Iv Va Es Me Mil PI P2, SI' avtovs Di2, 8U)t tovtov B2 Io ovtw C I ii om. Pa tows om. I

I

I

Mi3

Exoµeva] Exoµev Q1

18 ntetpw Mi2

12 I3aSLovµeva B, (3a&ovµev Me

16 (3ovX0'µaLvoc Mil

TAE NARRATIO DE IMAGINE EDESSENA

53

happened that some magistrates and patricians as well as people from the lower ranks saw and heard it. Given that what was said soon came to pass, it is fitting to wonder where the demon got his foreknowledge from. Those who have slipped away from divine glory and gone over

5 to darkness instead of light are not believed to be able to prophesy naturally. It is clear that just as the divine power once used Balaam as a servant to prophesy, and other often unworthy people on other occasions according to some wise and well contrived dispensation, so on the present occasion too the power in the divine representation used io the demon, which is why it foretold the events that were soon to take place. It is not out of place to recall this as it turned out so, but let us now go back to the story in order.

27 according to Mil

They had already covered the major part of the journey and the truly 15 faithful emperor Romanus, loved by God, wishing to splendidly honour the likeness with a reception far from Constantinople appointed Theophanes the patrician and chamberlain, who was already in charge of public administration. Though endowed with glory as much as anyone, he was not tricked by the deceitful wing of glory, and did not abuse 20 his power to the misery of others, believing that his glory was given by God. He did not wish to use a gift from God against his enemies, and so enjoyed the great honour of receiving the image, especially since the time when on account of the great fear and expected danger-I mean the invasion of the myriad hoards of Russians-he set up a barrier of 25 fire, sea and sword with some ships on the Euxine near Hieron and thus saved the city.' The faithful and God-fearing emperor Romanus thus sent him to receive the divine likeness, and almost all the leading men of the Senate followed him in their great desire to see the divine and sacred image, both because of their love for him and because of

30 their wish not to be found wanting in their respect for him at any

' For the story of Theophanes, only recorded here in all the Narratio de imagine Edessena manuscripts, cf. Romilly Jenkins, Byzantium: The Imperial Centuries (New York ig66), 2502-51.


54

ovv£k&ovtwv µ£t& twv Ex twv vno(3£(3rlx6towv xataXa[t(3avovoLv

ollov trlS rÌ tE aS ft f Tr]V Tic vn£QayLac 0£Ot6xov µovrly rjat£Q to EvcwpioV wvoµaotaL Ev t4 ),£yol.LEVw Twv 'OnrLµatwv tvyxavovoav *EµatL. Tr1"5 be ayLaS £LxovoS tP *aoao15 a. eTEQ" tov 'Av8Q£Lov xatovor Ev oV, TrIV nOQ£Lav nOLTIoaIL£voL anavtes 5 µ£ra y£ nX£LOTwv xrlQCJv vnaXrlXLµµCvwv xQvo4? xai anrlvtrloav XaL avtS trly nQOnoµnrlV t4 o£(3aGRLW nOLOVI.L£VOL £LxovLoµatL EV aµa nQWL Trl Ena'UQLOV

Ti £LQrlµhVrl T& EUO£pLou µovrl vn£otQacprl(Yav xaL Ev TO) alto va(o tov ToLOVrov cpQovTL6trlQLov ayLOnQElr JS rl Trly T£QatovQyov xQvntovoa r*rjxrl

EvanOTL*etcL xai taiTrly aatoxaX,vcp*£Loav tic t'lxrls l.L£ta S£ovorlS

10

XoyLaS *£aoal.L£voL atQoo£xvvrloav xai noXXoi atQoo£X*6vt£5 EM £LXLXQLVOVS

&La&(YEws ano tthv oix£Lwv atovwv ia*rloav. "EvOa xaL TLs arQoor"IX*£v varo oauµovoc EvoxXovµ£voc, w xa*an£Q O'Qyavw to novrlQov anoXQ6wp2vov nv£vµa, xai noXXc twv Fig EinaLvov r`lxovtwv tic £txovo; xaL Tfj; EnLOtoXic SL' avrov ExcpwvOUV, En£L xai naXaL "OzoaµeV o£ TLS £L, o ayL-

15

oS tov IuQarlX" nQo; tov KiQLOV EA£yov, oL Ti; oµoLa; µ£QLbo; avtc . TCXo; xai tab£ OLOv£6 cz tswoL(3aosv, "An6Xa(3£", 4yov, "KwvotavtLVOVnoXLS, xai xaQav µ£yaXrly xai o'6, Kwvotavt-Lv£ IIoQcpvQoyCVVrlt£, trl' v RactXaav (YOU" xai tovtwv Qrl*EVTWv, Lardr1 o av*QwatoS tic tov SaLµovoS CJTLft9O£ws xai TovTwv axovotaL tE xai µaQtvQ£S OL nQo- 20 £LQTII.LEvoL twv Ex tic (3ovXr"jS xai oooL ata9£tvxov anaVT£S. Kai En£L Ta QrlfeVta trly ex(3auLV IMttov anoQrloal noftv rl nQoyvwoLs tw oaiµovi nQoo£yev£TO. Ov yaQ eX£LV tavrrly 7LOt£tioVtaL otxo*£v, T% r&£La; anoXLOtloavt£S xai oxoto; aVTL cpwtoc xQrlµatLoavT£S.

"H orjXov, on xaIMn£Q tw BaXaaµ rl *£La ovvaµiS ExQflTO &Laxovw tov 25 tots 7QoayOQ£vµatOS xai aXXot£ dXXoLS ovx atoXXx xLS tov nQayµaToS, xat' oixovopiaV navtw; TLVc oocprly xai £vµrlxavov, ovtw xai vvv 11 Ev Tcu *ELw an£LxovLoµanL Svvaµt; tw oauµon an£xQrloato xa! 8La Tovto Ta µ£t' O'XLyov Ex(3rlooµeva nQo£SrlXwo£v. 'AXXa tovtov [LEV oiTw; cru 3avtoc IlVrlorOiVaL iow; OUR axaLQoV. 'Eati oe Ta Exoµ£va TfS 8Lrlyrjo£w; 30 (3a8LOup,£*a.

28 Trl nCQntrl Eni 8£xatrl tov Avyovotov µrlvOS ovvrj*wc (3aoLXEwv trly eOQtrly ayovtoov tic µ£Taotao£wS Ti; 'A£LnaQr&EVOV xai O£oµrltoQo; Ev tw navoCnt(p Ta'TrlS xata BXaxEQva; vaCo, at£QL 8£LX1IS orpLa; xatCXa(3ov

32

Mil

'A'L 86xdtTT

34 xata BXaxeQvag om. B Me I xata BAaxeQvac] xata BxaxeQvaLS Q V2 Dii,

tw ev BXaX9Qvmg Die SeLkrlc opLac] SeLkrlv orpiav B C I Dii Di2 ML2 ML3 Iv Pa Va Es Mir Mi2 Mi3, (b£LA,Lv orpiav V, SiXxjv o iav X, &Lxic oipkav A QP2 I


55

time. Theophanes, with his entourage and those of inferior rank, late in the day reached the monastery of the most holy Mother of God, which is called to Eusebiou in the theme called after the Optimatoi, the sacred image having arrived in another monastery, known by the name 5 of Andreios. Early the next morning they all went on foot, holding numerous candles decorated with gold, proclaimed the glory, and once again held a procession in honour of the revered image. They then went back to the above-mentioned monastery of to Eusebiou, where the casket that concealed the miracle-working image was reverently placed io in the same church of the monastery, and when it was uncovered from the casket they saw and worshipped it with due reverence. Many people coming forward with pure intention were cured of their illnesses. One came in who was possessed by a demon, and was used as an instrument

by the evil spirit to proclaim the praises of the image and the letter, 15 just as in the past another of his kind had said to the Lord, "We know who you are, the Holy One of Israel". Finally the spirit uttered the following words, "Receive your glory and joy, Constantinople, and you, Constantine Porphyrogenitus, your kingdom". The man was cured on saying this and was freed immediately from the aggression of the 20 demon. There are many witnesses of these words-the emperor had sent the leaders of his council to honour and greet the desired object, and many bodyguards had come too, and it so happened that some magistrates and patricians as well as people from the lower ranks saw and heard it. Given that what was said soon came to pass, it is fitting 25 to wonder where the demon got his foreknowledge from. Those who have slipped away from divine glory and gone over to darkness instead of light are not believed to be able to prophesy naturally. It is clear that just as the divine power once used Balaam as a servant to prophesy, and other often unworthy people on other occasions according to some 30 wise and well contrived dispensation, so too on the present occasion the power in the divine representation used the demon, which is why it foretold the events that were soon to take place. It is not out of place to recall this as it turned out so, but let us now go back to the story in order.

35 On the fifteenth day of the month of August, while the emperors 28 were celebrating the customary feast of the Dormition of the evervirgin mother of God in the church devoted to her in Blachernae,

56


e(ELGE of Tcnv TLµLwV tOOtow SLdxOVOL xai a' JTF 0rl EV TC IJ' nE (0 E'xTrlQLO) tov toLO'tov 'DECOY) vaov h EVSov Exovoa trIv Eixova xai trly EnLGTO% lv

ta'tTly os(3aaµLwc rlandoavto nQooxvvrloaytes. ELta µsta TLµrls xai SOQvcpoQLas xai Xaµnd8wv xL(3wt05. Kai n()ocwX*ovtEs of (3aaLa6S

ovxvwv nQos drjV (3aoLXELOV TQLTIQTIV tavtTly 6LaxoµLoavTEc aiV a'tfl xate- 5 Xa(3ov to (3aaLXELa xai Ev TCT ExeLae *skp VaC0, os tdQos cnvoµaotaL Lows 8La T6 OIAV iµdnLOV XaµnQov xExciXXwnLu*cL a'tov nEQLttt;, taUTTly anE*SVTO. T1l SE ixvovµevr1 ttTV r`lµSQ&v, frri; E xaLBExatii Tov µTlvos rlv, µst' aL8ovs xai s'Xa(3ELa; ntXLv toy &(Ynaol,LOV xai tTly nQOax'VTIOLV noLTlodµEVOL xai Xa(30Vts; a'ThV Exst*sv OL tE LsQEL; xai of I3aoLxELs, o io

y6cQ yeQwv oixovQos 8L' ao*evsLaV xatEXELnsto, µeta TpaX,µwv xai vµvwv

xai 8aipLXovs tov cpwtos 8La trls nQos *dXaoeav xaThobov et; trly (3aaLXetov TQLr QrlV av*Ls AV*eµSVOL, tic noXEws Ev xQw oxE86v trly ELQeoiav nOLO'µSVOL, Lva TQonov TLVa to aaty 8L6E Trls Ev fta%deerl noQELas

a'trls, ixtos tov nQOS 8'aLV tsLxovs tfls noXEws nQoOwQ 1LO*rleav, evT}a tic vscos Ex(3dvtsc, ne&onoQovvtes of to (3aeLXE7LS xai ndytes of trls yeQOUaLas (3ouXrls xai 6 TCOV ieQCOV xaT6 Qxwv µeta navtos Tov tic ixxATloLas xL(3wt6v µaXXov 88 7(krlQ6µatoc, trl nQoarlxo'arl SOQv(poQLa, 6)g

xai 'neQ ta'trly, to tchV ayLwtatwV xai TLµLwV cpQOuQov oxevos naQensµnov. Kai T& Extol tov tsLxovs µexQL tic XQvofls 8LFkft6vtes n'Xrls, eLta ExsL*ev evtos yeyovote; tov aetsos µeta µetecbQwv TpaX, tq 8LC0V xai

15

20

vµvwv xaL 6)8crv nvevµatLx&TV xai ansLQov XaµndBowV (pwtos trlV navBTl-

µoV ovyxQotovvtes naQanoµnrly 8La µeoTls tfllc n6kscos thv noQeIav 8LTjvvov, ayLaeµov µetcXa(3eiv xai xQeLttovos oMvovs trly noXLV 8La tovto nLOte'OVTES xai a(3Xa(3rl xai &jt6QftTltov et; toy akkbva avvtTlQTj*l CFEG*aL. 25 Tov be OXOM, OVTOc dXXOV nQOS Trly *eaV avVTQexovtos xai (7enSQ Tcu-

6 ekp exekm Q 5 TQIrjQrly] tQtrjQrl C Q Dii Es Mii Mil, TQUI]QLv Di2, om. Pa Dii ML2 Iv (D6,po5] ctQoS B Me 7 xexaxxwnpor*ac] xai xaXXwnio*cu Dii 7-8 &ne*evto] &ne*Ev Es avtov] avtcu A B Q V Me P2, avto Pr ML2 Iv Pa 8 Se om. Q ML3 Di2 Se ixvovµevrl] Se Suxvovµevrl V X ML2 Mi3, Se Siixvovµevrl ML3, Se be ixvovµevrl Iv, be be ixvovµevrl Pa, bebi ixvovµevr1 Va 9-io n06T1O6[tEVO6] noLov[Levoc Mil io (3aaacic] add. ovv tw OEocpvXaxtcp natQLagxrl V Pa, add. 6v tcu I

I

1

natQLaQx?1 OEocpv).axtw X ML2 Iv Va Mi3

ii xcrueX nEto] xatEAbtsto B, vnexEinEto

V ML3 Iv Mil, vnEXinEto X ML2 Mi3

13 tQLrlQrly] tQLIjQELV B, tQUVQrl C QDii

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I

I

of trls yeQovoia5 (3ouXr15 om. Es

add. npoarlyopia xai Mi3

17 LEQCov] ieQewv V X Pr Va

20 ext65 Pa

i8 nQooTlxoioTl]

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57

the bearers of the holy objects arrived in the evening, and the chest holding the image and the letter was placed in the upper chapel of this godly church. The emperors went up to the chest, and greeted and worshipped it although they did not open it. Then they conveyed it to 5 the royal ship with honour, due escort and many lighted lamps, and so came with it to the palace. They placed it there in the divine chapel called Pharos,' possibly because it is lavishly adorned like a brilliant cloak. On the following day, the sixteenth of the month, they again kissed and worshipped it with the due respect, and then the priests io and the young emperors (the elder emperor had stayed at home as he was ill) picked it up with psalms, hymns and bright lights. They took it down the road to the sea and once again placed it in the royal ship, rowing around the city so that it might in some way preserve the city by its sea circuit. They moored outside the city's western wall, where 15 they disembarked. The emperors, all the members of the senatorial council, the patriarch and the whole body of the clergy went on foot with a fitting escort. They went with the box holding the precious and sacred objects as if it were another ark of the convenant or something even greater. They proceeded outside of the walls up to the Golden 20 Gate and then went into the city, forming a procession with lofty psalms, hymns and spiritual chants and the light of countless torches as they made their way through the centre of the city, believing that in this way the city would be made holier and stronger, and would be kept unharmed and unassailable for all time. Everyone who could ran

1 One of the meanings of waQos is cloak.

58


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59

towards the spectacle, and the crowds gathered together from all over like huge waves. A lame man, who had been ill for a long time, leant upon his servants and stood up to see the divine image as it went past. He was miraculously cured just by looking at it, and when he realised that his legs had been made firm he ran up to the container on his own feet, embraced it and praised God, telling of the wonder that had been worked in him. Everyone who was there saw him and heard what he said, and gave glory to Almighty God, who always works wonders and marvels.

io So much weeping for joy, so much intercession, prayer to God and 29 thanksgiving took place throughout the city as the divine image and the sacred letter went through the centre of the city, that it is impossible to describe in words-for the power of words is defeated by sight. For

things that are superlative are better seen than heard, since speech 15 tends to fall short of the reality. When the leaders of the celebration came to the square before the Augusteion, they turned off the main street and went to the sacred precinct named after the divine wisdom of God, and placed the esteemed image and the letter in the innermost recesses of the sanctuary.

20 When all the clergy had worshipped and paid due respect, those who 30 had made the procession came out again carrying their holy burden, and made their way to the palace. They put the divine image in the

6o


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61

hall called the Chrysotriklinos, on the emperor's throne, from which the greatest decisions are usually taken. Not unreasonably, they believed

that the emperor's throne would be made holy and that justice and 5

uprightness would be given to all who sat on it. After completion of the usual litany, the divine image was taken from there again and taken to the above-mentioned chapel of Pharos. It was consecrated and placed

on the right towards the east for the glory of the faithful, the safety of the emperors and the security of the whole city together with the Christian community.

3o according to Pantokrator 99 (which ends here)

10

When the members of the clergy had worshipped, they came out in procession and made their way to the palace. They put the divine image in the Chrysotriklinos, on the emperor's throne, on which the 15

emperors sit and make the greatest decisions. They paid due reverence, and after due completion of the litany the divine image was again taken from there and removed to the above-mentioned chapel of Pharos. It was consecrated and placed on the right towards the east for the glory of the faithful, the safety of the emperors and to safeguard the whole city together with the Christian community in Jesus Christ our Lord, to

20 whom be the glory and the power, now and always and for ever and ever, Amen. 31 to 36 only in V X ML2 ML3 Iv and Mil

About the holy and divine image, which was not made by human 31 hands, of Jesus Christ our God, and how it was honoured in the city 25 of Edessa by those who lived there. Many different opinions have been

handed down to us about the divine form of Christ the true God in

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Edessa, which was not made by human hands-about how the image came about, in the first place, at whose request, who kept it and how the city where it was kept was safe from attack, how it was hidden and found again working miracles by faithful men at various times. Our 5 excellent and great emperor Constantine Porphyrogenitus gathered all these traditions together and wrote them all down in books in great detail, a most praiseworthy deed among the other great things he left to Christian society. He thought about this and meditated on the great events with divine and lofty inspiration. But since he did not stop there,

io he extended his research. The present narrative will make clear with what honour the image was treated by the Christian people of Edessa. One such story tells about how, on the first Sunday of the first week of 32 Lent, the bishop of the city together with all the priests and lay people gathered together in the sacristy of the church. A throne was set up and 15 the sacred image of Christ and God, which was not made by human

hands, was wrapped in white linen and placed on the throne. Four bishops, if they happened to be present, or priests, lifted the throne up and came out of the sacristy with the bishop at their head, bearing the sign of the cross in his hands. Honour was paid by golden sceptres on 20 each side and twelve ritual fans arranged in order. Then came the same number of censers with sweet-smelling incense and the same number of torches. The bishop would stop three times during the procession at certain specified places, bless the people with the sign of cross and then keep on going. 25

When the sacred procession was over, they took the image to the sanctuary, while the people followed behind singing Lord have mercy. The holy and undefiled image was placed in the innermost recesses, the bishop once more made the sign of the cross over the people with the precious cross he was holding in his hands, to the east, to the right

33

64


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65

and to the left, facing the east. They then picked it up again with the throne on which it was carried and placed it on the smaller but more elevated table to the east of the holy altar. When the holy liturgy had been celebrated and all the divine mysteries had been duly performed, 5

only the bishop was allowed to draw near the holy and undefiled image, to revere it and to kiss it, and then to take off the white linen cloth that

was covering it and wrap it in another, purple one. Then the divine throne was picked up by the same priests and taken back by the same route, with the same procession, and placed in the holy sacristy

io The next part was as follows. On the fourth day of the middle week of Lent the bishop alone was permitted to go in and open the chest in which the image was kept. He wiped the icon with an unused sponge that was soaked in water and gave the water that he then squeezed out to all the people; they anointed their faces with it, and were filled 15 with its holiness. This kind of procession and ritual, however, was only carried out during the days of Holy Lent, when the people were purified by self-control, and had acquired a much clearer vision in their souls, shining through the enveloping mist of suffering. This was why they touched the holy objects with unstained hands, and believed that 20 they attended the holy and divine rites in a holy way. They abstained

from this ritual on the other days of the yearly cycle, because it is not lawful to approach the unapproachable too often by habit, and so that the intensity of their faith would not slacken through easy proximity. The ancient chest containing the divine image was enclosed

25 behind doors so that it would not be visible to everyone whenever they wanted, although these doors were opened two days every week, namely Wednesday and Friday, with fine pins of iron, that they called sceptres. The image was beheld by all the congregation, and everyone propitiated the image's limitless power in his prayers, although nobody

30 was allowed to draw near and touch the holy form with his lips or his eyes. Thus did fear of God increase their faith and make people shudder with a greater fear for the revered object.

34

66 35


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Such was the way in which the procession of the holy image of Christ, which was not made by human hands, was organised, made splendid by the torchbearing cortege. We do not know exactly why or for what reason, although it seems reasonable to assume that the throne repre5 sented the divine power over all, the sceptres kingly greatness, the fans indicated the divine praise of the six-winged and many-eyed beings,

35

while the censers and the incense were a radiance of the mystical myrrh, sweet-smelling beyond our comprehension, that is poured out for our sake. The torches represented his abode in eternal and unapio proachable light, and the entrance into the church his coming on earth. But what can we say about its being placed among unseen things and the mystical rites? They show his sacrifice for us when he was among us and that he willingly underwent the passion and death. What about the priests? They are like the ranks of angels by whom he is borne aloft and

acclaimed the creator of all in their midst. The two linen cloths on it should be understood as follows. The white cloth is the clear and obvious fact, known to all, that he is God, producer and container of this universe, who ever is and is ever the same; this is generally acknowledged. It could also represent that great light above lights that he puts zo on like a cloak, and in which he is proclaimed to live, and is believed to be the light of the world and is shown to have come into the world as light. I would think that the purple cloth represents the incomprehensible and invisible nature of his unutterable being and the darkness that cannot be understood, which hides him away and separates his 25 begotten nature from the unbegotten one that is beyond understanding. The return and removal from the holy altar to the sacristy represent 15

his lifting up and ascension into heaven after fulfilling his mission. They revere this with the same honour and torchbearing, giving worship and honour to the Lord as far as they can.

30 With such mysteries was the manifold and diverse procession of that 36 sacred and divine image designed, and such were meanings of the truth they represented. Other people might have more mysterious or elevated

68


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69

thoughts than these, but we have fulfilled our undertaking as best we could in order to gain approval for our efforts. But, o divine likeness of the likeness of the unchanging Father, o form of the Father's person, o holy and venerable seal of Christ, our God's

5 archetypal goodness-I speak to you in faith as if you had a living soul-save and keep always our noble and gentle ruler, who keeps the feast of your coming in due fashion, the one you placed on his father's and grandfather's throne in your presence. Keep his offspring safe for

the family succession and the security of rule. Bring to the people io a state of peace. Keep this queen of cities free from siege. Make us pleasing to your image, Christ, our God, to receive us into his heavenly

kingdom, praising him and singing hymns, for to him is due honour and worship for ever and ever. Amen.

37

The Sermon of Gregorius Referendarius

Codex

V Vaticanus Gr 511 saec.XI f. 143b - i5ob' i I'Qf)yoQiou aQXLBLaxovov xai'scpeQsvbaQiou trjg 1scy6k% exxXgciaS Kwv-

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5

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1

BQLRAEa tvxov QfjtoQsiac enFOU[t µata, oLS to anoL7ltov nsnoL9GftaL xai Io 8sbCO*aL to kFku vov icr6Q9ItaL, &xaLOV OROLOV V t4 tcO Xoyw atartµaO*aL *QaGUVO0Vw to ansLQov. Tavtov yaQ exsivo oLectai ?,eyw µstQsLV xai ir)tciv eV tovtw nsLQ06O'l&aL, anEQ anaLtsiv 8LwSsv ij TE toV Xoyov nsQLvoLa fl is tic 8LavoLaS rni jt1lats. 'AnoXQrl toLyaQovv nQooxvveLOrhaL 0"n8Q eotLV xai 6gS T& ovtw Xo y.w vnon *CvaL boxL stw tLxai o CCUOV S µ

ocpsiXstaL, OvvanobeLxvvtw enELyoµevw µoL hS ov µovrl naQabooLS, aXXa xai LOtoQEg OvvLOt1.0OLV on8Q EOtL to tLµwµsvov. 3

5

Ti tovto; On tl1 anXtS nQog nQoaconov nQoOrparceL XQLOto1 ELbonoiTltaL Fig soQcpTly avtov, (b dj 8oxeLv nLVa; ayav enLxLVBvvwS xai OcpaXcQa1S

avansnXcuy*uL wS to trl8aµl E.Lrj8aq,tS BLatoL, xav µVq ti; µoL OvvavtL- 20 Xaµ(3avco*aL (3ovxoLto, ncQcL[IL, On [th to xaXXLOta UnsQtl*CVaL XQstV, tovS iotoQr GavtaS OvOtrlaOµsvoS, ov Xoyw osµvvvoµEVw yXacpvQthV, iva µr xsvw*Ij o OtavQoS toO XQLOtoO, 8e xaQaxtr'IQL xai XaXLxw, OTL RE, 8L xai µil xo[trpov 6 XoyoS, T) yvCO(JLS ovx LBLdhtrly GUViatrlOLV.

ii

tiw A6yg1] Dubarle

1 Edited and translated into French by Andre-Marie Dubarle, `L'Homelie de Gregoire le Referendaire pour la Reception del'Image d'Edesse', Revue des Etudes Byzantines 55 (1997),5-51-

25

The Sermon of Gregory Referendarius

A sermon by Gregory the Archdeacon and Referendarius of the great i church at Constantinople, about how unbelievable things are not subject to the laws of praise, and about how three patriarchs have declared that there is an image of Christ which was brought from Edessa gig 5 years afterwards by the zeal of a pious emperor, in the year 6452.' Lord bless us.

The assembly of people is unbelievable, because the reason why every- 2 body has come together is almost beyond understanding. For how can something be unbelievable if it can be understood? The fitting dignity io is to believe the object exists, and to praise it beyond reason. Like one who tries to put, as it were, a golden cord on it, profound thoughts of eloquence perhaps, by which what cannot be made is said to have been

15

made, and the loose bound, we could compare this to boldly trying to measure the infinite. I would say that to believe you can measure this is to seek and search for the intelligence of reason or the quest for understanding. It is therefore enough to venerate what it is, and not for

somebody to think it can be subjected to reason as if it were not so. And what is even more important, it should be shown by my efforts as something that is more than tradition, something that observers can 20 define as a revered object. And so, what exactly is it? By the simple touching to the face of Christ,

an image of his form was made, so that people would not think in a dangerous or perilous way that it never actually existed and has been invented. And so even if nobody wishes to help me in this, I will step 25 forward to state that it is not necessary to postpone good things. I will now therefore bring forward the witnesses, not in a magnificent style with polished words, lest the cross of Christ be rendered vain, but rather with simple letters and words, so that even if my own words show I am not an elegant writer, my knowledge will show I am not ignorant.

3

72


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5

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5

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15

7Lp6; OV O'O) EwQaxaL xai 7tE7tLOtEVxEVaL T17taLyato *coXOyo; Eatiotoku

avtoD µaQTVpat. I'Qacpet yap ovto; XQLOI(u 8vow3twV a3taXXayivaL VOrn1[tato; Ov xateixeTO xat xpTnotwv eX7tLbwv cVTLypacpOV wtaL. EUxaLpOV 20 RV1jµoVEDOaL xai tthV E7tLOtOXWV.

6 'Ay(3apov E'MGTOX 7tp6; XpLOtov Fig ÌEQoooX,vµa 7cgµcp*eLOa WE 'Ava-

vLov taxvbp6µov avtoO 'Ay(3apos 8µa to7capxrI; 'IrIooi (YO)TfiQL aya*c avacpavEVTL Ev t6atw ÌEpoookvµwv xaLQELV ijxovotaL µ6L Ta ataQL 000 xaL

TbV LaµatwV tCw aVEV cpapµaxWV xal (3otaVtV Mo ooD yLVOR6Vwv ch; 25 yap X6yo;, tvcpXov; ava(3XETCELV 7toLEt;, xwXov; 7t8QL7ratety, xal Xeitpov;

xal axa*apta 7tVE6µata xal baLµovas ex(3aXXat; xai tov; ev µaxpoVoaLa (3aoaVLtoµevovs *8pa3t8v8L; xai vexpov; EydpeL;. Kai tavta

2 &.7Lavta] anavta V, corr. Dubarle

THE SERMON OF GREGORIUS REFERENDARIUS

73

And so, now that you have suitably prepared the condition in which 4 the soul presents' itself to hear such things, I will continue so that you can listen. There is not just one father of this history, but as many as make up the indivisible number; to such a figure it seemed fitting to 5 reach.' As Christ said, wherever three people are gathered together in my name, their witness is sure. Their contentious and precise word-

ing is witness to their zeal for the truth. Their famous cities even now proclaim their names and their lives worthy of the high priesthood, cities worthy of having such men as patriarchs. Antioch proio claims Christophorus, Alexandria proclaims job and Jerusalem proclaims Basil. They have written lengthy works against heretics, in which they have written about this too. As he says, "Discussing this with the Emperor inspired us to read the state manuscripts deposited at Edessa, beyond the Euphrates".

15 Let us take the story from the beginning. When Christ was still physically with us, the ruler of Edessa was called Agbar.3 In spite of his adoring foreign gods through the lack of a preacher, his theological letter to the one he had never seen and was driven to believe in bears witness to his goodness. He wrote to Christ requesting to be cured of the disease 20 he was suffering from, and received a reply full of good hope. It would not be out of place to recall the letters.

25

5

Agbar's letter to Christ in Jerusalem, sent via Ananias his messenger. 6 Agbar, at the same time4 ruler, to Jesus, who has appeared as a gracious saviour in the region ofJerusalem-greetings. I have heard about you and about the cures you perform without medicine or herbs. It

is said that you make the blind see again and the lame walk, you cleanse lepers, expel unclean spirits and demons, cure those suffering from chronic and painful diseases, and raise the dead. On hearing all

1 The manuscript has no verb for the noun ipuxt although following Dubarle's suggestion (reading &jtavtia for the manuscript's &rzavta) the text makes more sense. Another possibility is that the manuscript reading should be preserved (Now that you have suitably prepared everything by which the soul ...) and a different, now lost verb be provided. It could even have been the verb suggested by Dubarle, lost in copying due to its similarity to & tavtia.

2 i.e. There are three authors to be used as witnesses. 3 While recounting the letters, the sermon spells the name as Àgbar", later reverting to the more usual form "Abgar". 4 Greek &µa, possibly a corruption of Uchama, referring to the king's skin disease.

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75

this about you, I concluded that one of two things is true-either you are God and came down from heaven to do these things, or you are God's son doing them. I am therefore writing to ask you to come to me 5

and cure the illness I suffer from. I have heard that the Jews are treating you badly and wish to cause you harm-my city is very small, but very noble, enough for both of us.

Jesus' answer to Agbar the ruler, via Ananias the messenger-Blessed are you who have believed in me without having seen me! For it is written of me that those who have seen me will not' believe in me, and io those who have not seen will believe and live. As to your writing that I should come to you, I must complete all that I was sent to do here, and thus be taken up to the one who sent me. When I have been taken up I

7

will send you one of my disciples to cure your sickness, and bring life to you and those with you.

15 So much for the letters. Since there is no mention of an image in either 8 letter and the voice of tradition has not been able to convince wise men or help them understand, we went to Edessa, our souls burning with

zeal, hoping to find in the manuscripts there what Abgar had done. And we found a great number of manuscripts written in the Syriac 20 language, from which we copied what was asked of us and translated it into Greek. This is what it says.

King Abgar said to Thaddaeus, "You have taught me correctly about how Christ came down to earth, about his amazing miracles and his suffering, about his burial and resurrection, and about how he was 25 miraculously taken up to the Father in his body, and I confess that he is the true God. But tell me how the image on the linen that cured me was made, since I can see it was not produced with ordinary paint, and explain its special strength, since when I saw it unfolded on your face I was cured of my illness and got up from my bed, and I felt the strength

30 that I had in my body when I was in my prime". And Thaddaeus answered, "When Ananias, who you entrusted the letters to, said in hope that apart from your health, you also wished to look upon the likeness of his face as it was seen, Jesus told him to come quickly to you

' The manuscript omits the negative R T), necessary to the sense and correctly restored by Dubarle.

9

76


pieta tfS EatLOtoXic avtov, Ev fj OOL Eva twv avtov µar9fltwv EatrlyyeLXato avtov av&XijpLV, octLS ELµi Eyw 6 Se, fjvLxa xtQos to ateµnaL pieta a*QwatLvrjv wv"LV xcLOtovµevoc 8eLExovoLOV ata*oc avtov aywvLwv rev XLav tov rravatov xal yaQ ataQ' w cpvGEL V 8E8'qµLOVQYT1tO Extr kft-v avtflofS aywvLwvtoc dhodd *Q6pi(3ouc tavtflS t9S 6*OvrjS Xa(36µevoc evatµatoc LBQwtac to xtQ6Owatov avtov EateotaXaGGEV. Kai

5

NS, %hoatep Ex tov µ ovtoS ovoiwoE *eotrltoc 'LoxiL to xtav, ovtwS avetyatwoato Ev to or96vrI to aatavyaoµa tfc pioQcpfc avtov. atQooEVxfc, Ev1 twv ovpixa*rJttV piov ataQEf eto tavtgv, Owpia, otL µrI xtaQ(0V fjµr)v Eydr xtaQfjyyeLXE 8e avtw io pieta*ELvaL tavtr)v E tot, Eva pieta trjV avtov avaXrl.LV xtQOayayw OOL.

io Kai xata(3ac axto tov oQovc

'Ioxvv be (VT exELV vxteQ(3akkovoav, xaL Y(1 'Q 6QLOpiciw be tov tavtrly LOQ EvveS OvV on cpwoapievov, CUS eLQTjtaL, xaL OoL 8L' Eµov

ov X 031E Qrl` EV EXELvw wUOL STI'tElto EYeveto 0 oe ovx EBoxeL avt?1ovbe av OateQ r) LovS, O 8E OUx fjv OOL EaatLs, exeivti pieV LVa pi pOv , axka ovv avt X& oL pieta be tCP oQwxaL to atav woxtoLr)ft , ooi & Eva pif µovoc ' pievw

15

atQootovtES wS GI) o4 wvtat. 'Eycih be tovto Wµr)v Ev to

atQoocbatov EtvaL aatavya4)w opia xaL otL piaXXov avto ooL oxttavetaL T1'ateQ E Y 6 xat cbS pi etLOtOV 'fateQ.1

oipeL µov xaL atQ6 QTjpiatwv BeLxvvS ov

tw tov Ocwµatoc µov tLµwv ov yaQ Eati µaoxaXijS aXX' CatL µetwatw to xaX- 20 XLOta xaL 31a pi' TO Eµc4, tcu be CattxsLµevw XoyioaO*aL T6 Exateµatopievov cPwS

8' EvQr)vtat xtQoS oLS ELQq'%aµev xcoBLII 'AXX' exatEQoL µev tavta. IIaQ' 8La tic ayiaS g be xai pieta tavta tEXeo*Evta 'Lv cpri6L, to 25 xaL to xata XooQoov tov (3aoiXEw; IIeQowv oS Ev oLS

A78EOOa xataOxeLv, EXaLwv

xai xXabovS JTWOvaS f *QoLxtc xvxX,w

tov teixovc avexavGEV. Ò be tote µrjtQoatoXLxrjS E'M oS, Sifeic taLS E v ` axELQ0310ErltoS eLx cov Eµ EµoQcPwto atakaµaLS Eavtov t' v Ev T' orrovrl 6Qtvtwv twv atoXLtwv &vw to teLxrl 8L6)8EVev. Kai dog µovov to-LS ava-


77

with the letter, in which he promised to send you one of his disciples after his ascension, and I am that disciple. But Jesus, undergoing the passion of his own free will, believing that human nature fears death-

indeed death comes upon the very nature that was made to live5

taking this linen cloth he wiped the sweat that was running down his face like drops of blood in his agony. And miraculously, just as he made everything from nothing in his divine strength, he imprinted the reflection' of his form on the linen.

When he came down the mountain after praying, he gave it to Thomas, io io one of my fellow disciples, as I was not there. He told him to give it to me, so that after the ascension I could bring it to you. You say it has a special strength-this is by the command of the one who made it, as has been said, and who sent it to you through me. You can therefore see that it is not that the form requested came into being on it, as this did 15 not seem right, neither what you asked for, but what you did not hope

for, so that not only in this nature but together with it are all things given life. Therefore not only would you be saved but also everyone who comes forward to see this miracle after you. I have put it on my face and have shown in silence that this is the radiance of the face you 20 were seeking. It has made itself more visible to you than I have. And best of all, honouring the top part of my body-for the most beautiful part is the face, not that which is below the armpits-I attribute the light shining out not to my own face but rather to the face of the one on the cloth".

25 This is what they say, this is what we found in the manuscripts we ii mentioned above. Immediately afterwards are the miracles worked by the holy image, among which is the one related to Khusro, king of the Persians. It is said that when he was expecting to capture Edessa, he gathered together a large amount of olive branches and roots in a circle 3o around the wall and set fire to them. The bishop at the time, Eulalius,2 placed his hands on the linen where the image not made by human hands had been formed, and went round the top of the city walls so

' Greek &navyaoµa - the word used most often in this text for the image on the cloth. 2 The bishop's name is given as such here and in the Narratio de Imagine Edessena, written

shortly after this sermon. In the Greek Orthodox Synaxarion the name is given as Eulabius. No bishop of either name is known in the history of Edessa, which underlines even further the legendary nature of the story.


78

11

(3iaLOS avEµoS xaLovaL tr1v nvQxaiav to anavyaoµa cpXoya ' Vov nQOS to ,; avaxaiovtaS oev an' avtov xaL d1v

*vnEOtQecpev. `H 8E tovtouS EµnLiQa to xal &LCUbeuE xatacpXEyovoa.

a Envev-

FU' olba, xal nQOS tO avw 12 Tavta of natQLaQ)Lxw; aQxLEQdG*ctL 'avoLaot1 QLOV, EatEi xal nk Qwµa naQabooewc wS Qwµa voµov xata IIaUXov XQLOtoS, oS XEysL Ovx rjX*ov xataXiioai toy voµov, &Wt nkTIQG1oaL. Et bE µaxQav obov vnev8v*,qµev, 'va nXrjQCUOwµEV tfV naQaBooLV, 8La tovto xal nEQLOOov "jyr)µaL to Oeo86Qov nQOS 'IwavvrIv avt1nL*Eµeva tovtoLS, OµorIxovvta Ev anaaL, tcu enL xELQac Xoyqu ov nQOS auUaywyov1Evov ov; nXfl&L nQo(y6)EiobExsa*aL, turv nwv xal natayw cpwvwv o XoyoS, nQo; SE to µT1 nXoxaiS tExvLxat; OrIµatwv, aX,rj*ELa; anXotr)tL bE xQatvvoµevov.

13 'AW yaQ xaLQOS

5

co

µet' evcpQoovvrl; OEUi w KvQLE, µE*' cbv city

aQLfµoc ovx EotiLV Eba LXEVOw 1l1iV aya*Gwv, xal vvv ELQr V11V E(3Qa(3QEV-

oaS abe4a cpQovsLv ioroQLav 3TQoµr1*evo6µevo; xal naQabooLV xal ovx 15 EtL'..LE60V i ttV oxoLTj xtQaV tO val xal to ov, ovx Ett oov TO ExµayELov IIavtsS of tov £v6; auvQ }oµev noXvnQayµovnosL ti; oov ELVaL xal Cb5 ov *EOS Ex YEvsthv nQOS to ev, oµ 0CPQoveS anavteS, oµoxrIQvxES. aQxauwv Ev oocdLa navta noLCOV; avXov anXovv tO nQooexc;.IS anO oov bevovµnXoxr v, taS noQQw floe cpvosLS 7EQL5- 20 tEQOV cpw;, EvvXov xo1EVac ovQavciw tE xal 71, tCwov Ev Ex bvo tChv EvavtLwv µLxtov, ELxova tov av*Qwnov (Yr)v, £n16Lt16'.LOV Ex vecpthv, Ex nEtQa; avLxµov notaµLOv

Qovv xal tO vno tov f Xtov bvtw; xaLvov,

ev votatq) E anELQoya-

xai µEµoQcpwtaL r)µcpLaow tbv iLbQwta w' g o tov 'Abaµ tCO avL[t'q*EVtL 25 anaQcXXaxtoc

µov ytvrl µr)tQoS.

tO o[q&v aOS

7 Ei Se] Ot Se V, corr. Dubarle

24 ExTjxots V, corr. Dubarle


79

that everybody could see him. As soon as he showed the image to those

who were setting fire to the wood, a strong wind blew out of it and drove the rising flames back onto those who were lighting the fire. It burned and consumed them as it spread out.

5 This is what was recorded by those thought worthy, I know well, of 12 officiating as patriarchs even at the heavenly altar, since they have given us the fullness of tradition, just like Christ gives us the fullness of the law according to Paul, where he says "I have not come to destroy the law, but rather to fulfil it".' If wee have undertaken a long voyage in order

to to fulfil tradition, this is why I have thought it unnecessary to record Theodore's3 arguments against John, who is in perfect agreement with these present writings. At the same time, this work is not aimed at the ear that is captivated by a sea of faces or the loud noise of voices, but rather at the ear that is worthy of receiving it, a work not put together 15 with complex strings of words but rather in the simplicity of truth.

But now it is time to sing loudly and joyfully to God. 0 Lord, together with the countless good things you have given us, you have now brought us peace, taking heed that history and tradition are sisters in thought."Yes" and "No" no longer have a place among us, there will be no 20 more lengthy debate about whether the image is yours or not. All of us who belong to the One have come together as one, all with the same thoughts, all proclaiming the same faith. Who is like you, God, doing everything in wisdom from times of old? A second light, immaterial and unique, came devotedly from you, an unexpected and material 25 intertwining, natures distantly embracing heaven and earth, one living being made of two opposites: your human image, food from the clouds, a river flowing from a dry rock, and what is genuinely new under the sun, you were born a man in these last times from a virgin mother. You wiped clean4 the sweat of the nature you had taken on and what was 30 wiped clean was transformed into an image of your unchanging form, just like Adam's form was drawn out of the ground, like the eyes of

' The quotation is from the gospel of Matthew, not Paul. 2 The manuscript reading is oL Se. I have followed Dubarle's suggested emendation to EL Se.

3 Most probably Theodore of Studium, d. 826. 4 The manuscript has the optative aµr1xoLs, corrected as suggested by Dubarle to o!u'IxaLS.

13

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xoi, wS of Ti; cpvoewc Ocp*ak[toi Tf nTVOµatL ow cpvQa*eLorl atrl?4. KaLQOS

OF toy 'IaQarlX xai RkX Ttetai xaQ&a oxX lQa 'aQaw xai SLaQQrlyvvtaL 3tsXayo; xal x6X3to; (3vtLOS ava3ttvoostaL xai 3tuQOS otvXo; Xaµrta8ovxeL, Iva 3190; Tlv xataatavoLV sttrlyyetXw Eki kUff L T9S E ALyv3tTOV

5

SLaoow*rl. 14

`Hxev 4thQa µetate*r4vaL oov to exl.Layetov aico Ta Athsooa 3190;

oDS

siToxaLS xai RLacTLyovvtaL to EJ cuv i twv a3tEL'fO'UVTwv (p'UOLS TQECpewv 3totaaLOS (?oUS EvcpQatov 3tsLQa?ovta ovotoµdUwv o*aL 'V' X& 3tacpX yLvstaL Tfl &tEQµatLotw vrjL, Xaov v3tTLOVtat, yaXrlvLa, 1QwQsvc

oiaxiteL, 3trlbALOVxsL, wS Tovtov iiTTgq&vta d3te v "Eyvwv vvv on *e- ro XsL r9s0S E)SLV Tovto vµd;, Xa(36vts; 3topsveo*s. Kai cpQvxTWQov0L xTTQwv

v1rE L'lµov aot Qa7taL t'v l Q aQ rl £v ,.I T Q RovaYaXXO evov Yeto EwS ofS ExQv xaTrlvTrlxsL ovvaQL*Ik8Lor*aL xa'L

15 "EtsoL 3tWotoLS 3taQ' aUO(P Xk i; rl 3taXaL (YOU xL(3wtOS ExsxQ6.tr1TO, 3tQOxaL 3tQ6O*ev x0QeveL (3aoLW)g r'Iya3trlµevo; 0OL o voLa (YOU

15

xal ayaWatcu T7j Tau ; xataitavoeL 6 ata; 'IOQafX.

3taL9 oov 'EvLavtot; nkFAOoL 3taQ' ol; EBOxeL ooL avextov 3taQ6xsL (YOU To a3tavyaoµa, rjvwtaL vvv to-LS 3taQa Tov exXextov oov tLIL(O[tL VOL; kao'U, t4 xaMµw, Td-L; TROL; OOV, Tw otavQq, ToLS aXXot; 065 rXsrl*rlµev, oLS aei xQataL20

Ov µs*a.

µakkov l tot; tov 16 Kai 3tQoitOQevstaL tQaL6g GOL (3aaLXevs Trl xQatov; otEcpeoL xaXXvvoµsvo;. IIQOO*ev o 3taTQL6EQxn; 3tUQ06S, Tw 3tvQsuu tov *vµlaµato; ELQywV 3tLµMEQUV toy 4L3tUQLOTTIV 01 yyaXov wS 'AaQwv,

oooL Te Tov (3rlµato; wQcdoLs 3too! To tvl; yi; 3caQLattvo06Q,svoL 3tQ6OWJtov,

siQrlvrly trly orgy svayyaXLiol.tsvot xai xaµ3ta8wv v3t6 thoU iaµµov TQ) 3tXf-

25

*EL vLxwvtoS 3taQaXLOV, avaxaLOµevov (wt;, xQvinTOV rtjXLov µapµaQvyaS, Ts 1XsLotaL atQoltoµ3tLOL LETa OvvEOew; aoµaTUUovoaL tot; Fig I.LLav ovv63tTOVOL xvQLOTrITa to TQLOayLOV aµLXXwµsvaL xaL taLS Ev ai; xOQLaQxOL LoocpwvcLv

3tQocprrTrl; Ts xai (3aoLk6)g 6 sEya; Dav'LB v3trl)ELV

ExLVeL Trly cpoQ[tLyya 3190; o Tw 3tv6ltaTL eQv*µAdsto.

6 µetate*eivaL V, corr. Dubarle

g ateQ LatioTcp] &veQµatiotw sugg. Dubarle

30


81

nature in the folds of the kneaded earth. The time has come to lead your people Israel out of Egypt, Pharaoh's hard heart has been smitten, the sea has been divided and its depths have been laid bare, a column of fire leads the way so that Israel may be saved in' the repose you have 5 promised. The day has come on which your image has been brought from Edessa

to the people you favour, and the things with which the nature of the unfaithful should have been fed have been punished. The raging

14

river Euphrates, closing the mouth of the vexatious people, is level and io calm, and miraculously becomes a helmsman to the ungoverned ship; it steers, it pilots, so that the people who have lost the Image say, "I know now that God wants you to have it, so take it and leave". The flashes of countless candles mark the way along which it is led in honour, until it reaches the objects with which it is to be counted together and glorified. 15 For many years your ancient ark was in the hands of the Philistines, but 15 it was saved by your providence. Your beloved king, your servant David danced in front of it and all Israel rejoiced in its resting place. For many years your radiance resided with those you tolerated, now it has been united to those things held in honour by your chosen people-the cane, 20 your nails, the cross and the other objects through which we receive mercy and in which we are always strengthened.

The radiant emperor marches in front, beautified more by walking on 16 foot than by the crowns of state. The patriarch is in front, dressed in red, by the fire of incense stopping the fiery angel spreading fire, just 25 like Aaron. Those who are of the sanctuary embrace the face of the earth with their beautiful feet, announcing your peace. There is light from the torches of the people, more than the grains of sand on the shore, blocking out the light of the sun, many groups of escorts, all singing in harmony, contending with those related to the one Lordship

30 thrice holy and with those groups in which choir-leaders play the cymbals together. The great king and prophet David struck the lyre in echo as he was inspired by the Spirit.

' Dubarle's edition has npov whereas the manuscript has nQoc.

82


17 TL taXXa; 6-XeLv Trly katoQLav E'SoxTlaac vvv flµa; Trl ataQabooEL avvaSov-

tic) Itye'IIat1 avvaaTQaattoµev. Kai FT XaµutQov xal µaQyaQwSs; eµoXvvs n tatL to ev r`pµty av(o*ev ti; etxovo;

oav, xai 1) tins µoQcpi;

oµa, to tv anoaµfXo 1EV, to &

vatEQ XLOVa, vateQ XL*ov (50 EgJELQoV WQaL-

(O1EV o' yap EOtL n ito; aµaQTLtV, o; xaQLTL ofl xai SaxQvoL µctavoia; 5 ovx cctoaA'EtaL. 'Eyyv; to'%ta KaC)&av OuvtsTQLIII.LevTly xal TetauteL'MX' CU OXOLVLOIIa xX,rlQovoµLa; XQLOtOV, vwµevrly, cptpLV, ovx xaLQO;'[ Lv (3oiXEVOao*aL to dxo; Ilrl xalh' r`lµwv Trly ovtw bwQEav 11NeLc a'tot; atovTlocoµe*a Ev tw µt l acpLEVaL toL; f stv oXLya wttaiovaLV, avtoi

7EQoXOX7twa6EµevoL twv atXeLOvwv trly acpsOLV. TL; ya'Q oQo; tfllty evxcO*aL Io

7(Q6;'&e6v; 'Acpe; i piv aµaQtavovOLV d1; fpiet; acileµev to-L; ocpeLXoumv. 't2

xataXXayic acpe; µeyaXa xai vatsQ aQLltµov w; oXLya fpset; ovn bciva, xal agthTlcL, µrl Til avtiSooet atoXvatQawovwv trly avTLBocLV, 3tapa(3cTTlc yap Ti; LSLa; yeve(lML voµo&OLa; aMvatov, on xal BLOow15

oLV r`jbiOV fI kaR(3avovoLV ETeQo1.

18 Ò eL; aya*otrgTa ETOLµo; xai *attov avyxatuwv toL;, w; Xoyo;, Wb[ta vltaQxouoty xai ovbev, otbev Tic cpvoew; Trly ao&vetav, OTL eSrlµLO'QyrlOeV, OTL ta'tTlV ECpoQeOEV xaL E (V JLeJtoVt}ev

a'tO;

o'vataL tot; iteLQatoµevoL; tpity, £cp11 Tovto atolla XQLatov, ov evayyWov Tov xoapov xQLveL 6 *e6;.

xata to 20

be tic xaQLto; eX%tcpl9eLl]µcV, tva Ti; atQtTrl; £yyv; Tovto ayaOoTrlto; ov p,coLTFI rl xaL '[tag yeveo*aL atXtloLov a'ti;, a3tocpaaLetw; 0"7t8Q rlµev yevt ic*a atQLV tov vXov yeycvaµe*a, atQLv cpvXXoLc %Q'JttELV trly a(xTlpoa'vrlV elLrlxavt te*a. Fevrlaoµe*a be, eL to *e cz twv &V*QwatIVWV 7tQ0t4.1W1lcv co; vovvexsLc 25 twv vat8Q OeLov 8e aXrl*w; to ta; yQacpa; EQevvav, oatE'Q EGTL

Ig Mrl toivvv

oxvw Trly XaQLV, T(l)

EJTaLVOV aya*wv. MaQt'QLOV T'l tic exti xeLQa; LatoQLa; avevQeoL;, fl toL;

EVtei eL ta; &e a; V XacpwcL yQacpa; atecpaveQwtaL w; eixo;, E6 TL; ovv cwQovti; r`lla,Lv yeve0'40i l&eov; xai vltLatov viov; xaftaQotrltLrl xa*aQoeL, wV xwpi; 0O86!; Tov KUQLOV O"VEtaL, tcL; *eo3tveliotoL; 6L1vexw; yQacpaL;.

14 Nia5] t&ov V, corr. Dubarle

OI.LLXt!.LEv

30


83

What else? You will now agree that our story fits in with tradition, and 17 we glow in the spirit at the paradox of the image. If there is any stain on the brilliant light of the image in us from above we will make it whiter

than snow, brighter than a sapphire. There is no stain from sin that 5 cannot be washed away by your grace and by the tears of repentance. The saying is not far away-I will not reject a contrite and humble heart. But, o portion of Christ's heritage, it is time for you to decide what is right. We should not work to obtain such a gift to our own detriment by not forgiving those who have offended us a little, when io we have been forgiven much more. For what is our rule for praying to God? Forgive us our sins as we forgive those who sin against us. What a wonderful exchange! Forgive us great sins without number and we forgive others insignificant things. And he does forgive, not looking too closely at what we deserve for our deeds, for he cannot break his own 15 law, which he gives more gladly' than some receive.

The one who is prepared to come down quickly for our good, for 18 those who are nothing, the mere border of his robe, is aware of the weakness of our nature, as he made it and wore it. As he has undergone

temptation, he is able to help us in temptation. This comes from the 20 mouth of Christ, according to whose gospel God judges the world.

Let us not betray grace by neglect, let us rather be lit up with the 1g wonder of grace, so that this, being near the first goodness, may act as mediator and bring us near too, so that we can unhesitatingly be where we were before we tasted the fruit of the tree, before we 25 contrived to cover our shame with leaves. And we will become so if we value the things of God over those of man, as sensible people do. It is without doubt a divine trait to search the scriptures, which helps obtain riches beyond compare. Witness to this is the representation at hand, which was fittingly revealed to those who search the divine 30 scriptures in prayer. If we care about becoming gods or sons of the Most High through purity or purification-for without these nobody will see the Lord-let us continuously engage with the divinely inspired scriptures.

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85

Just as it is impossible, when the sun has set, for the pupils of the eyes 20 to be lit up if they are not struck by the sun's rays, so our inner spiritual eye of the soul cannot see what is right without the brightness of the divine scriptures. Christ, who is good by nature, tells us to search the scriptures, and let ourselves be persuaded to incline our intellect with our ear to him, and remain in the abyss of scripture with God-given zeal, since as the theologian says, abyss (this he calls the scripture) calls unto abyss (that of contemplation). So may we draw on the reservoirs of the soul and flow with rivers of living water from deep within.

to He will do this straight away for us if we so desire, if we look upon the 21 radiance and the immense beauty it is depicted with. For the radiance

was not depicted with the techniques of the art of painting, which

15

fashions images, providing a door for the mind to consider the original images.' Painting establishes a complete form with various beautiful colours, representing the cheeks with a blooming red, the encircling of

the lips with red, it paints the beard with flowery gold, the eyebrow with shining black, the whole eye in beautiful colours, the ears and nose in a different way, overshadowing the flanks of the imprint with a compound of qualities, and showing the chin with hair.

20 This reflection, however-may everyone be inspired with the expla- 22 nation-has been imprinted only by the sweat from the face of the ruler of life, falling like drops of blood, and by the finger of God. For these are indeed the beauties that have coloured the true imprint of Christ, because that from which they dripped was also embellished by drops 25 from his own side. Both are highly instructive-blood and water there, here sweat and image. 0 equality of happenings, since both have their origin in the same person. The source of living water can be seen and it gives us water, showing us that the origin of the image made by sweat is in fact of the same nature as the origin of that which makes the liquid 30 flow from the side. This is just like a spring pouring out fresh water which waters the tree of life from two principles. The one records God

and man in the same person, on the one hand marvellously producing something praiseworthy and superhuman, and on the other hand bringing about a circumscribed form like a man. The other principle 35 ordains with which colours the one made in the image and likeness (of 1 The mansucript has the senseless µoQµoL, corrected by Dubarle to µoQcpoi.

86


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15

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TILE SERMON OF GREGORIUS REFERENDARIUS

87

God) should be adorned. And for the prototype to be transferred to the likeness, he does this himself with the sweat of the human form

he deigned to bear and, as befits the divinity, he decreed that the intellectual image in us, the one we had breathed into us by the first 5 life-giving visitation of the spirit as a good gift, should not be formed

from another source, just as he did not form his own image from anywhere else, but rather from a human nature, as it were from the sweat of the form he had taken on, with exactly the right colours. And what is this nature? Purity, calmness, rejection of all evil and whatever io

else belongs to this class of things, through which similarity to the divinity is formed. Indeed, an image not formed by such things is not like the prototype, and is called something else, not an image.

But o pure Son of the pure Father, Word, Wisdom, image, imprint, 23 radiance-for I call you all of these things as I am sanctified by recall15 ing them and the other similar names of you who are above all names and deeds-behold the crown which the pious zeal of the Emperor places on the radiance of your face and along with the imperial crowns, beautify it with diadems of grace on it like those of absolute sovereignty. Do not become weary of being the guardian of the church whose bride2o groom you are beyond all beauty. Strengthen your special army against blasphemers, free from all necessity those who look to you with pious

trust and give freely of your morning mercy to us all so that we can gratefully offer glory to the Father, to you the Son and to the Holy Spirit, now and for evermore. Amen.

The Synaxarion

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1 Edited by Hippolyte Delehaye, Synaxarium Ecclesiae Constantinopolitanae e Codice Sirmondiano nuns Berolinensi, adiectis Synaxariis selectis. Opera et studio Hippolyti Delehaye (Brussels

1902, reprinted 1985), 893-9042 Edited by I. Bekker, Georgius Cedrenus loannis Scylitzae ope, 2 vols. Corpus scriptorum historiae Byzantinae (Bonn 1838-1839), 308-315

The Synaxarion

On the same day, we recall how the form of our Lord and God and Saviour Jesus Christ, which was not made by human hands, was brought from the city of Edessa to this divinely protected queen of cities.

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In life you wiped your form onto a linen cloth In death you were placed in the final linen shroud. A manmade tile bears your form, not made by human hands, My Christ, creator of all.

5 As it is written in the Holy Gospels, when the goodness of our Lord i and great God and Saviour Jesus Christ was working many wonders and his fame rapidly spreading everywhere, Abgar the ruler of Edessa heard about these things and wished to see our Lord Jesus Christ with his own eyes. He could not do so as he suffered from incurable illnesses.

io Black leprosy had spread over all his body and was gradually eating him away, and he was also affected by severe chronic arthritis. The one

was for him a source of unsightliness and wretchedness, the other a cause of sharp and piercing pain. As a result of this he never went out and none of his subjects ever saw him.

15 During the days of the holy passion of our Lord Jesus Christ, Abgar 2 wrote a letter and sent it to Jesus with Ananias. He told Ananias to make a drawing of Jesus, showing in all detail his age, his hair, his face and his whole bodily appearance, as Ananias knew the art of painting very well.


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5 Xenpovs] xaL AenQovs S ML2 ML3 Ivi Iv4 xai axa*aQta nvevµata om. ML5 I xat SaLµovas om. Ced I AXavvcLc] aneXavvelS Iv2, Aoyw aneXavvaLs Ced 7 xai (2) om. ML7 I navta om. ML2 ML3 Iv4 ncQq] naQct 7-8 to eTEQov tfuv Svo l om. Ced 8 vtos 79eov ML3, vtos tov 15EO'U S ML5 Ij vtos et tov $sov, *eov viol ... ij *E6s] *Fog eI xat xata3as eM ov'Qavov tavta noLwv tavta Ced I eberl*rly] add. trls oils twos xai ayatotrltos 9 oxuk"vcu ML6 nQos µe] 3LQos r`l[tas ML2 xat om. Ced o exw] rlµwv ML3 fteeanevor1S] add. xai io yaQ om. MLi of om. S ML2 ML3 ML4 Iv4 µet' eµo" evtav$a ovveorI S2 oov] oe S ii xaxluae ML4 I up om. ML4 ML7 I IIOkLS ... eott] IIOkLg S£ µOL EotL oµLxQotatrl Ced Se] ovv ML7 I µLxQotatrl ML5 Iv2 eotiV S Mc I xai oeµvrl om. i2 tov xatoLxaiv Ced S, aQxeocL ML5 Iv2 II-I2 fj tiv aµcpoteQoLc Ivi I

I

I

xatoLxeiv] add. iv avt?j S 13 'AvavLas] 14 atevU wv eis avtov Ivi Iv4, atevLt wv avtcu Ced µrl Svvaµevos Se] xat µrl Svvaµevos µrl be ML5 Iv2 yeveo$aL] otflvaL Ced 15 ovQpevoaL Iv4 vncQavcotrlxvtav Mc MLi ML2 ML3 ML4 ML6 Iv3 Iv4 16 exeivcu] exLvcL ML5 Iv2 tons op*aA[tovs] tots 6cp*aXµols Iv3 tw] to St 17 trly] ev etQrlvrl om. Ced, add. sQQwoo post 1µw taxuSQo[toc Ced I ey] Pig MLi ML6 Iv3

I

I

I

I

n v ti v ML5 I µcTeyQacpev] xateyQacpcV Iv4 xataXa(3ety] xataXa(3r`ly MI4

Ivi

I

i8 Tip µoQcprly avtov] avtov Ced ig xai naQrlXXayµevrl *ewpta om. Ced I naQr1Xay[tTI

*ewpta] *ewQLaV 86MVI' cw Iv2

15

THE SYNAXARION

93

The text of the letter was as follows. Abgar the ruler of the city of Edessa to Jesus the saviour, the good healer who has appeared in the city of Jerusalem. I have heard about you and your cures which you

3

carry out without medicine. I am told that you make the blind see, the 5 lame walk, you cleanse lepers and cast out unclean spirits and demons, you cure those who are tortured by lengthy illnesses, and raise the dead. Having heard all this about you, I have come to the conclusion that one

of the following things is true-either you are the Son of God doing these things, or God. I have therefore written to you to ask you to take io the trouble to come to me to cure the sickness I have. I have also heard that the Jews are murmuring against you and want to do you harm. I have a small but noble city, which is enough for both of us to live in peace.

15

Ananias went to Jerusalem and gave the letter to the Lord. He was 4 staring at him but could not get near him due to the crowd that had

gathered, and so he he climbed up onto a little rock that stood out from the ground and sat down. Ananias was kept his eyes on Jesus and the papyrus in his hand, trying to paint his likeness, but he could not take down his form at all as Jesus kept looking here and there and moving 20 his face from one side to another.


94 5

tTIv ev*'Ò SE xuQtos, tits ate xQvcpIwv yvt atrls xai xaQ&c0v R1° avtov yvovs, fln os ViVa s*aL xai tovtov yevoµevov ensbotrj avtw vLijtaµeyos axQavtov a'tov xaL *taxos tst(?abLnXov xal

*ekaV ev avt4t diLV. "O*sv evtvnw*eLG1jc a'rov t9; 'sLas µoQcpis xal nQooftsws ev t otvBovi ene8wxe tot 'AvavLar &neX*wv &n68oc a'to tw

5

&nootsLXavtL Ge eiatcnv, yQcn ctc Eniotokr v exovoav ovtws

6 MaxaQtoc sit, AvyaQe, nLOtsvoas ev eµoL xaL µrI ewQaxwc µs. I'eyQantaL yaQ neQt 4to0, tons ewQaxotas to [t nLOtsvsty ev eµoi, Eva o'L [t eutQaxotss µe a'toi nLOts6ow0L xai trjowvtaL. IIEQL be ov eyQalpac ROt eX*ely nQoc oe, BEOV eGti navta 8L' a &neotaxrlv evtav*a nXgQGtoaL µe xai tet& 10 to iXijQwoaL &vaMqcp*ijvaL nQos tov &noGtsiXavta µe HatCQa. Kai eneL86Ev &Vakq(P*a) &nootEXth GOL EVa tttV µa*ntthv µov, ovoµatt 0a88a"LOV, Got xaL oohs xai to na*os Gov *EQansvoeL xal wtv aititvtov xaI. tots ovv oo! naQaoxoL xal noLtjost t'j noXeL oov to bxavov nQos to pj&va twv ex*QC)V xattox'oat

i w5 om. ML6 Iv3

I

xQUTLwv yvwotir1S] xQvwLoyvwoTTjs Mc, xouTLoyvwotr15 (ilv ML6

twv xaQBLCOv etaotijs Mc MLI ML6 Iv3, xQu93 ov yvwcewv Ced I xagbuuv Iv3 1-2 yvovs TT)v evT4v[trlOLV avtov S Ced, add. [tETexaXeoato avtov Ced 2 rITrjoe] 3 Oaxxoc Iv2 tetQ&8m%ov] add. µETa' to ViVOO*ai rjtTjOas Ced I v'Vaa$aL Ivi 3 4 axQavtov avtov xai IL(XV eV avtw oi3LV] avtov TTIv Ced xai] iv 0') xai Ced o LV ev avtw axQavtov xal *stav ev avtw ML2 ML3, axpavtov avtov xaL MLI ML6 Iv3, axQavtov avtov xai *eLav iv avTip tic *eiaS µoQTT19 ML41, axQavtov xai T*elav avtov oipLv Ced 4-5 "00ev ... Avav[a] TT15 8TH xai evtvnw*eIOr15 Tw eaxcg (paxcL Mc MLI ML6) eneBwxe To Qaxoc t4T AvavLa Mc MLI ML6 Iv3, xai % tov *avµatos, naQeu*4v5 evETVnw* tfjg avtov µoQTTjs To anELxovLOµa ev Tq (TLV80VL, T)v xai ane8wxe tc i Avavla Ced 4 avtov] avt@ S Mc ML2 ML3 ML4 ML5 ML7 Iv2 Iv4 St 5 mQoooIpewS] add. u:1 Tov T*av[tato5 MLI ML6 Iv3 TTj oLVBovL] tut eaxEL ML2 ML3 ML4 ML5 ML7 Iv1 Iv4 St, tut paxxEL Iv2 ane8wxe S Iv1 Avavla] veavla ML7 I

I

I

aneX*wv om. MLi ML6 Iv3 avto] autw ML2 Iv2 Iv4 St, Tovto MLI ML6, 6Th v 6 e'Lnwv post AvavLa Mc MLi ML2 ML3 ML6 Iv3 Ced, xeywv post AvavLa Ced ML7, e°Lnwv post Avavla et OF ML5 I yQar)a5 etiuto? T1v EXovaav o9'Otw5] AVTeyQaTpE ew5 exovoav oiTwS Ced yQa1 ctS exovoav] ncQLexovaav S Mc ML2 ML3 ML4 ML6 ML7 Ivi Iv4 St, neQLexovOr15 MLi Iv3 ovtw Mc ML2 ML4 ML6 Iv3 7 xai om. MLi ML6 Iv3 ewpaxota5] ewQaxote5 ML5 8 [th (1) om. S iva] add. xai S ML4 ML7 Iv1 Iv4 St Na Ol µrd LV oL µev Mc, oL Se µTl Ced 9 ntatevawOL xai Se o xvQLOS xai enLOtoM v nQoS tov AvyaQov eni X,

add. xal S ML5, add. avtw xai Mc MLi ML6 Iv3

I

I

I

I

Towvtat] nLOTe1'ovoL xal T CYOVtaL Ced I 8e o71 eyQaV6g µoL] ov µoL be ewQay,as Mc, o be [toL eyQawac MLi ML6 Iv3, o' be µE eyQaylag ML7 I [toL] µe Ivi Io eaTiv ML5

anecitaXTj MI4, aneuTaXeLV Ivi evtaU*a om. ML5 Ced nXrIQutoat' µe post navta Ced 11 avaXrlw6TjvaL] add. µe Ced I Kai om. Ced 11-12 eneL8' av Iv3, enibav St 13 00tL9] 05 Mc 12 anouTekw] anoateXXw ML5 Iv3, anouteLXw Ced aoL] oe Iv4 ML1 ML6 Iv3 xai W om. S ELQTjV71V Post Ovv OOi ML5 14 naQaOXEL S ML5 Iv3 15 ex$Qwv] Iv4 St, napaOxrj Ced Ttj nOXet (f0T1] TY nOXei (YOU yEVTj(SETIXL Ced I

1

I

add. oov ML2 ML3 ML4 Iv4

I

15

THE SYNAXARION

5

95

Given that the Lord knows secrets and examines our hearts, he knew about Ananias's desire. He asked to wash and when he had done so, a cloth folded double into four was handed to him and after washing he wiped his undefiled and divine face with it. His divine form and aspect was imprinted onto the linen cloth and he gave it to Ananias saying, "Go and give this to the one who sent you". Jesus also wrote a letter,

5

which reads as follows:

Blessed are you, Abgar, for believing in me without having seen me. It 6 is written about me that those who see me will not believe in me, so io that those who have not seen me can believe and live. As for what you wrote to me about coming to you, I have to fulfil everything I was sent here for, and after fulfilling this be taken up to the Father who sent me. When I have been taken up, I will send you one of my disciples, called Thaddaeus, who will cure your illness and give eternal life and peace to 15 you and those with you. He will also see to it that no enemies conquer your city.

96


Epistola Iesu secundum Iv2

S Y Qc

' Ew axth S µ c. r YQ a7ttaL Y& QQ 7LLoTEuoa S EVE oL 7tEQi Eµov EwQaxota; µE FIT) 7LLOTE'UELV cv Eµoi, Na xai of EwQaxotECc pc µoL EkftEIv 7L06S GE, avtoi 7LLOTE6OwoL xaL rloovtaL. IIEQL SE ov BEOV 7tQWtOV 8L' wv &7tEOT6.Xrly 7taQa tov 7tsµsavto; RE 7La,iiQ(uaaL &vaXrl- 5 cp*r"IvaL µE 7LQ6S toy &7tooTELXavt6. µE IIat£Qa. Kai µsta tO aVaa,rlgYtlVat Max6 LO EL Av a

µ µrl

µE, &7toatsXcu ooL eva TtV µa*rltcuv [LOU, ovoµanL OabbaOV, OOtiS xai f}EQaJEEvasL OE xa! tovS ovv OoL xaL ?c0rlV xaL ELQrlyrly 7taQa0XEL to 7L6XEt oov "TLS xaXEltaL "EBEOaa TO Lxavov 7tonjoEL 7LQos tO µrIbE7totC TLVa Twy

EX*QtV xatLoXvacL avtflc. I'eyQa7ttaL yaQ 7tsQL Eµov, µaxctQLOL OL µf i86v- io tES µE xa! 7tiotsuOaVTES, E7tsL 8E aV µrl EwQaxCUS µE 7LE7tLatsuxaS, rl'TO6µao*aL 0OL owtrlQIa 'LVvx'ic xai OCUµato; ROE! t41 otxw oou 7LQ6S owtrlQLaV TCOV

(3a£7t6vtwv OF. Kai yaQ ExXLva ovv ouQavouc xai xatfjjX*oV 8La tO yevo; tthv &V*Q6hIEWV, 65xrloa 8E 7LaQ'&EVLxTIV otxrloLV Na trly 7taQ6(3aaLV trlV E'V

Eavrov Eta3tcLVwaa, Lva vµd; RFY0 1 VW.w. AiTrl 15 Tw 7taQa8ELaw 8E µov 1] E7tLOTOXrI, O7tov Eav 7tQ0PXrl*TI, sits iv BLxaOtrlQLc,J ELtc EV 686) TI EV 7tvQE000UOLV ' Ey cPQ LXLOOLV T"rlI Q aaiv aQµ &xWV 7tf}woty 1' Ooa, 1 TovtoLS OµoLa EOOVtaL 8LaXuthjOOVtaL. "Eotw 8E o wOQ°OV avtrly ayvo; xaL xa*aQO; O 3tEXoµcvos &7t0 7tcVTOs 7tQ6yl.LatOS xai XEyETw avtTIV ELS taoiv ELvaL xai XaQaV (3c(3aiav, 6L6TL 6 XoyQacpo; yCyQa7ttUL Trl 68La [LOU XELQL 20 pET& tr"IS ocpQayibo; tflS EµfS EOCpQayLaa bE Trly ExrLOtoXrly µov tavtrly E7tt6E acpQayloLV aL'nLVES v3tOTETayµCvaL yQaµµaoLV e(3Q0Cixo-LS arlµav*sLOcL ,

µE*EQpEVE&opEVaL, Tovto 8rlXovoL OEOl) OEC:ov OElov Oavµa + P

EYPAA Ò pCv atavQOS BrIXOL OTL Excnv Etayrl Ev avTCU. To V 6TIML OTL IPLXOs 25

av*Qw7E0 mix dpi aXX' av*QwJtOS xata &kr *F-Lav. TO E 8TIXoi Eyth *sOS 7LQCUtos xai 7rXrly µov ovx EaTLv aXXoS. TO v b1Xot vpLXOS (3aoLXci; xai *EOS twv *EC:ov. TO Q BrIXol 6voTrlc EyEVOpEVT V tov twv &v'OQw7t6Iv yCVov;.

TO a 8rlXoL avawtC7tavµaL v7tO tCUv XEQou[ Lµ. TO 8 b1 Xoi BLOXov xai 30 8Lrlvcxcih; xai 8LautavtOS xai 8MREvwv cis tov; aui)ya;.

THE SYNAXARION

97

Jesus' letter according to Iveron ¢33

Blessed are you, Abgar, for believing in me without having seen me. It is written about me that those who see me will not believe in me, so that those who have not seen me can believe and live. As for what 5 you wrote to me about coming to you, first I have to fulfil everything I was sent here for by the one who sent me, and after fulfilling this be

taken up to the Father who sent me. When I have been taken up, I will send you one of my disciples, called Thaddaeus, who will cure you and those with you, and give you eternal life and peace. He will also io see to it that no enemies ever conquer your city, which is called Edessa. For it is written about me, blessed are those who have not seen me and yet believe. You have not seen me and yet you have believed, and so

the salvation of your soul and body and your household is stored up for you and for the salvation of those who look on you. I came down 15 from heaven for the sake of mankind, to dwell in a virgin in order to wipe away the sin that was committed in the Garden of Eden. I humbled myself in order to glorify you. This is my letter and wherever it is read, whether in a court of justice or on the road, if you have fever or you are shivering or are suffering from an overdose of medicine or zo anything else like this, you will be freed from it. May he who bears it with him be holy and clean and kept safe from all trouble. May it be read to heal and give great joy, because the text was written by my own hand and I have sealed my letter with my own seal, seven seals in Hebrew letters, which are given below, and when translated mean, 25 godly wonder of the God of Gods + W E Y P A A. The cross means that I underwent it willingly. The T means that I am not just a man according to appearances but in truth. The E means that I am God alone and besides me there is none. The Y means that I am a great king and God of Gods. The P means that I became the deliverer of the 3o human race. The A means that I rest on the Cherubim. The A means that I am eternal, everlasting, perpetual, and I exist for ever and ever.'

' The explanations (apart from the cross) all depend on the first letter of the relevant Greek word. T is the first letter of pL?,os (according to appearances), E is the first letter of syth (the first person singular pronoun), Y is the first letter of vpLX65 (great or elevated), P is the first letter of Qvaiiic (deliverer), A is the first letter of &vaatetavµaL (I rest) and A is the first letter of the Greek words Mkou, Su]vsx(bS and &wtavt65 (all meaning eternal) and the first letter of the expression S&aµevwv els zov5 aitvas (existing for ever and ever).

98


7 'EJti*sis Ev tw TeXcL xa'L ocpQayLBas SSST& yQdµµaoLV e(3QdCH(Ag orIµaOEoas, aLnLVS; [LEt4EQ 1flv8VO[tEVaL Tovto 8rlXovoL t&EOV t&c(,OV *ELOV '&avµa.

icvos nEQLxaQcos toy 'AvavLav xai ncc by xai tQooxvvr (Yas t v &yLav xai axQavtov ELxova tov xvQLov ?tLotcL xai mot p 3toX?4 'LdT naQaxQtjµa &xro tt1s vooov avtov, µLxQov TLVos AELtpdvov ev t4

8 Ò SE AvyaQos

5

LET(OJLCO avtov Tt1s XEitQas v toXELCpt9'evtos.

9 MEt06 be T6 GOAL QLOV 3tdt'os tov XQLOtov H& T V Eig ouQavovs avtov

OLVO8oV xataXa(3wv o &atootoXos OabbatLos t71v "EbcOav lQOOtjyayc Tl

t tov AvycLQov xai ndvtas tons nt' avtov Fig to ovoµa TOO Tov M=Os Io 3taTQ6g xai Tov viov xai Tov &yiov atvevµatos xaL XOkU[t(3t

xat ctQLOthcis xai TOO µLxQov excLvov XcLtpdvov ti); 4JTQas.

io 'EvtEvt&Ev RavtoLws TLµcty xai oc(36µEvos 6 AvyaQos T6 ToLOvtov *ctov oµoLwµa Ti; Tov xvQLov µoQcp71S xai Tovto JtaQ& naoLV oµoLws TLµaOcLL

1-2 ocpQayibaS in-r& yQ&µµaaLV e(3Qa:ixais Orlµav*cioa;] ocpQai xai om. ML2 ML3 ytSa yQ&µµaoLVE(3QO:ixats evOrtµavreetoav ent& Ced i ent& post orl[tav*eioas S 2 ai-

tLvec] a tLva Ced I µe*EQµrjvevoµeva Ced

I

tovto o1IxovoL] om. St, eSrjxovv Mc MLi

ML6 Iv3, 87jxovoL tovto ML7, tovta SrIXOVOL Ced I rv] *ea&v S Ced, rhea MLi ML3 Iv3, *eov Ivi, rye&v St *avµa *etov Ced 3 AvyaQos] tona'Qxrls AvyaQos Ced xai neothv] neowv to ML7, necty Ced I xa! (2) om. S Iv2 Ced 3-4 nQooxvvrlcas] nQoOexvvr)Oe Ced, add. µet& ovvtetQLµµevrj; xaQSLa; ML2 ML3 MLq. Iv4 4 etxova 5 naQaxQj[ia] xai naQaxQfjµa Ced I tr1S vooov] -uov voOwv Ced post &yiav Ced I

6 avtov] add. rev y&Q o AvyaQos Svoi voOrjµLxQov TLVo; XsLrp&vov om. ML5 Ivi Iv2 µaOL taxaunwQovµevos, evi µev &Q*QLTLSL xQovia, eteQa Se xenQa exSanavdtop To ocuµa avtov, o; M& Tai; &no Twv aQ*Qwv obvvaL; ovvaixetO xai Tots Trjs enQas etaXaLnwQFLTo xaxot;, &cp' j; eyeVetO a.vt(U Tj TTl; &µOQCgLa.; a.LOxvvrl, (SL' fly OUSE Mate; rjv

oxeSov Tots &v*QcunoL; Ced (cf. I) tfj; Xenpas om. Ced I unOk6LCp*ELGYjg ML2 ML3 7 Se] add. ye Ced I Iv2, vnoXcLCwtjorj; ML5 I vnOkeLCp&vtos post XcLrp&vov Ced Tov XQLOTOV n6r4os S Ced I Tov om. ML5 Iv2 7-8 Trv ... avoSov] tflc ... &voI

8 nQoorjyayev St g xai] add. Tovtov xaL St 7 avtov om. ML4 vn' avtov] vn' avtov ML5 Iv4, avtw Ivi, avtov S Mc MLi ML6 ML7 Iv3 St Ced cL; to ovoµa] eP&ntLOev Fig To ovoµa ML3 Ced io ibatoc] add. o AvyaQos ML7 St ii xar*aQeis Mc, xa*aQ*ci; ML4, xa*aQo; xai vyLrj; Ced I xai Tov µLxQov ...

oov ML5

XemQa;] &nakeLCp&vtos xai Tov µLxQov xsLrp&vov Trjs AemQas Tov vnoXcLT$evtos ev t4i i2 'Evtev$ev] "Exxon Se Ced I TLµwv µettnu> avcov Ced I XeLrp&vov exeivov Iv4 TL[turv] xaL Oe(3oµevo; ... r*etov o[1oLwµa] eae(3eto xai etiµa to Oe(3&oµLOV extvnwµa Ced I

MLi ML6 Iv3, jv tuµwv Mc, tuµwv toy &nootoxov ML2 ML3 1 Oe(3oµevo;] add. rjv ML7 r3 oµoLwµa] extvnwµa Mc MLi ML6 Iv2 Iv3 Ced I xai tovto ... tovto TLµwv r

nQoaeNxev (p. 1oo.1)] nQoor*ci; xaL Who o ton&Qxrl; tot; XOLnOt; avtov xaXOt; Ced nam ML2 ML3 I (3ovxoµevo; Tuµao*aL Mc (13-p. ioo.i)

THE SYNAXARION

99

He sealed it with seven seals in Hebrew letters, which when translated 7 mean godly wonder of the God of Gods.

Abgar received Ananias with great joy, and fell down and worshipped 8 the holy and undefiled image of the Lord. Thanks to his great faith and 5 desire he was healed immediately from his illness, although a small spot of leprosy remained on his forehead.

io

After Christ's saving passion and his ascension into heaven, the apostle g Thaddaeus went to Edessa and took Abgar to the pool, baptising all his household in the name of the Father and of the Son and of the Holy Spirit. When he came up from the water the small spot of leprosy had been cleaned.

From that moment on, Abgar always revered and honoured the divine Io likeness of the Lord's form and desired it to be revered the same as all

I00


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5

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12 Kai 8L£trlprl*rl to toLOVtov tov av8pos £OO£(3Es &OatLOµa µExpt tic Ev t4

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1-2

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3-4 yevec$aL povA6[tevov] yev6[tevov Iv3, (3ouX6µevov

ELOLEVa.L Ced 4 &vayxr) rjv om. Mc MLi Iv3 nwooxvvrjaat] npooxvvety Ced, add. np6tEpov tw &yaxµatL Mc MLi ML6 Iv3 t&; Evxa; Iv3 &no8ovvaL] &no8L86vaL Ced 5 eto£x$Ety] ELOEQXEO*UL Ced I t?j noXEL] tT-1 and eL S, ev t?j noxeL MLr ML2 ML3 ML6 Iv4 Ced 6 xaL BaLµovLtbe; om. S Mc I o Avyapov om. Ced 7 napa8ov; a(pavtcµw Ced 8 cixOva taritrly Mc I tov awtrjpo; [Ituv xai *eov]'toD xvptov rjituv 'Irlaoi XQLOtov Mc MLi ML6 Iv3, tov xvpiov xai *EOV xai Owtrjpo; ML7 I owtrjpo; rj[ttuv] add. XQLOtov Iv2 8-g xai xaXXwnioa; om. Ivi Iv3 9 aveotrlO£v Ced tavta] add. T& prjµata Ced I o *E6;] *EE Ivi Iv2 io note om. Ced I

I

I

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11-12 t?j *avµatovpytu ... &noveµELV] &.nOVE'.LELV tfi no),r1*a11iLa.Otw xai *aUl.La.tovQyU) TO') XQLOtov EtxovL Ced 12 ELOCQXEO*cu et; noXLV Iv2 n6XLv] add. 'EBearI; Iv2 Iv3 I

I

13 Kai om. ML3 to toLOVtov tov &v8()6; Euce(3e;] -c6 Fl'mpE; to'Uto toV 6v8po; Mc MLi ML6 Iv3 t ioe13e; -OU &v806; ML5 ML7 Iv2 evae(3e; om. Iv4 14 napoixia;] iv tw (3tw napoLxta; Mc MLi ML6 Iv3 tE toD Avyapov om. Ced trj; om. Mc MLi ML6 Iv3 Ced etoepxecx ai] ELOLevat Mc MLi ML6 Iv3

I

I

I

THE SYNAXARION

IOI

his other treasures, and placed them together. One of the ancient noble founders of Edessa's nobility had made a statue of some Greek god and put it at the public gateway into the city. Everyone who wanted to come into the city had to worship the statue and pray to it and then enter the 5

city.

Abgar took this impure and devilish statue down and destroyed it. He ii embellished the image of our God and Saviour, which had not been made by human hands, fixed it to a wooden board, and put it up in the statue's place. He wrote on it Christ, God, whoever hopes in you io will never be let down. He also gave order that everyone who came through the gateway had to pay the due respect to the miracle-working and reverent image of Christ and then come into the city. The order of this praiseworthy man was kept in force during his own 12 lifetime and that of his son.

102


13 Ò SE tovtov exyovos rfls natQLxfs &Qxnc 8&&8oxos ysyovws ansXaxtiLoe tr v evoE(3eLav xa! nQos to et8wXa 'qvtoµoX,rjoe xal (3oukr ftTj xt 4v &vaotrIX&oaL 8atµovcxrIv xal tov XQLorov etxova xateWv.

14 Tovto yvovs o eiLoxonos tfs n&ews Ex *eias &noxaXvipews Ti v EvBexoovrlv E*Eto nQovoLav EnEIMi y$Q o tonos vnfQXE xvXtvbQoElM lc, *Qv- 5

aXXLBa nQo tljs *eLas eixovos &v&qas xai xEQaµov Eni*eis eita E 43a8ov Fig oµaXt v entcpavetav to teLxos &nrIvtvye xal Ev tc4 [t oQao*at &neotrj t11s E?X8LW GEws 6 8vooe(31jS. 15 "EQQeL totvvv &t µeoov xQovos noXvs xal tic E &v*Quhnwv [Wl [ rlc &neQ91581 to 19'810V &necxovloµa onrj xExQvntaL. Co be tCjv IIeQocuv (3awiXevs to

XooQo-qs tas t9s 'AoLas jt&Rs noQ*Ijoas xateXa(3E xai "EBeoav xai naoav µrlXav iv xat' avtljs xLvr)oas sic cp6(3ov xai &ywviav tons tic noXews Eve(3aXev, of nQos tov *eov xatacpvyovtes xai µEta 8axQvwv avtov naQaxa4oavtes taxsLav EiQayto owtrjQLav.

i eyyovoc ML2 ML3 ML4 Iv2 St, eyxovoc ML5 I trlc natgcx19 aQxfc &aOoxoc yeyovwc OM. Ivi natQLxflc] add. a tovo ML7, nannuxac Ced I aneX, xtcoe] aneXaxtLaev S, ancXaxTrloe Iv2, a.ne(3&Xeto Mc MLi ML6 Iv3 2 n&Acv rj(3ov?rlrhl Ced 3 otiiXriv SaµovLxrly Iv2 4 tovto] otCQ Iv2 16 enLoxonog tic n6Xewc] 6 Tflg noXewc enLaxono5 MLi ML6 Iv3 Trlc noXewc] 'ESeom1l Ced I ex] Sea Ced anooxaX,vrj'ewc ML5 Trly om. Iv2 5 vnr1Qxev ML5 I xvXcvSQoecbrjc] xaV8QoeL8rlc ML3 6 &varpac eixovoc I

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I

I

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Mc Iv3

I

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'ESeoav] add. eni tic

noQ&rloac] noQ$wv xai xataotQecpoµevoc Ced I Trly om. Ced

12 xat' avtrjc] xaT' avtrly Ivr, om. Ced

xwrjoac] add. nQo Twv aAXwv Trlc 3t6Xewc, cloy (3skthv acpeoetc, xataoeiorlc tecxcov, &aftavoecc nvkwv Ced aywvLav xai cp6(3ov MLi ML6 Iv3 i2-13 eve(3aXe tovc tflc noXewc Ced i3 eve(3a&e ML5 I oi'] add. ev aµrlxavia xai anoyvcooec xataotavtes Ced I nQ6c tov] xai npoc tov Mc MLi ML6, xai nQoc Iv3 xatacpevyovoc Ced xaL] add. µeT' 68vvrlc xaQSiac xai Ced 13-14 Saxevwv ... owTrlQ[av] avtov, Sao xai avQov eyyvc yap xuQLoc naoc To-Lc encxaAovµevoLc avtov ev aXrl*eia, xata Tov *eiov Aa(3L8 Ced i3 avtov om. Iv2 14 naQaxaXeoavtec] xa&xetevoavtec Mc MLi ML6 ML7 Iv3 (3aoc%eiac Ced

I

I

I

owtrlQ[av] Trly owtrlQiav S Mc

THE SYNAXARION

103

Abgar's grandson inherited his father's throne, but slipped away from 13 his piety and went over to idols. He wanted to set up another devilish statue and take down the"image of Christ.

The bishop of the city found out about this from a divine revelation, 5 and made the following plan. Given that the place was shaped like a cylinder, he showed great foresight and lit a lamp in front of the divine image and put a tile on top of it. He then sealed the surface off with gypsum and bricks, finishing the wall off on the same level. As the image was no longer anywhere to be seen Abgar's evil grandson gave io the plan up.

15

After a long time had elapsed, people forgot all about how the divine representation had been hidden. Khusro, the king of the Persians, had sacked the cities of Asia and came to Edessa. He brought up every kind of machinery and threw the inhabitants of the city into confusion and fear. They had recourse to God, and entreated him with tears to see if they could find immediate safety.

14

15

104


tCO EnLOx6n(i1 16 ALo Y&Q [Ud; tCUV v'UxtCOV (paL'VetaL ti; YUV Enavw XEYovaa ticBe tic noXEw; nvxrjS xataxexQU 41Ev9V EvxaXLq

toy tonov OT1µavaoa *eiav 10QCjY V tov OcoTflQo; axeLQonoLTjtOV xa(36v

atoLw; t ct cic.

17 Ò 8e eniGxonoS toy tonov xataxa(3(bV xai tovtov avo9i a;, (' tov *av-

5

µatoS, E'UQE t1 v f'ELav eLxova &8Lax(bPTjtoy xa! thv *QvaXXLBa ev tOGO&UCp

EnttE*i vta nQo tov xvxvov xEQaµov EtEQOV oµoLw1a anaQaxxaxtov TOO nQWtotvnov Ex-

xQovw [t anoo(3eo*eLoav, axxa xai toy nQo;

tvnw&EVta xai tovtwv to-LS naGL Betx*EVtwv acpatov xaQac xai EvxaQL(YtLIO

aS to navta E7Cx1'1Q6)*TjCSav.

18 To'Ut0 xa(3COV O e5tLOxonOs xai XLtavevoa; xai E'UxaQL(itf(Tas xatE4C(3E

toy tonov xa*' ov o'L IIEQOaL 8LtQvttov xa! ano tov tthv xaxxwµatwv ' ov xatacpwQ oL xa*eot ' XECSav. `QS be axx ' xwv eYYvS EYEvovto ano lx Fig T6 T]1JtQe7 LGR VOV nvQ navta;

tic xvxviac exeLvrjS Exabov an(wXEOav aQ81lv.

I

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ML3 ML5 Iv2, trls nvxrlS e'Lnovoa 1115 n6xsw5 Mc MLi ML6 Iv3 nvx119 om. M14 3-4 tov tonov ... nL)& sE ] *eiav &x&LQonoirltov kOQcpily toD OwtrlQOS ML7 Iv4 St I

4 aiaiw5] n&vta aioiw5 S Mc

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6

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ML5 St, tovtov Ivi Iv2

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I

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xa*sotrlxac v ML5 Iv2 Iv4, xalfreotrlxaaL Ivi, xa14eotr1Oav ML6 Iv3, xateutrluav MLi `525 Se] Kai w5 Mc MLi ML6 Iv3 &xxrlxwv Eyyvs] nxrluiov &xxrlxwv Ced I Eyevovto] S Mc MLI add. iv u@ O'Qvy[tati Ced 14 Exam] Exaiov Ced I &nwxeaav &QSrly] &QSrly &nwxeoav 15 &nwxeoev Iv2 Ced ML6 Iv3, MLI ML6 Iv3, aQSrly anuhxsoev Mc ML7, &nwxeoev aQSrly S I

I

THE SYNAXARION

105

One night a glorious woman appeared to the bishop, Eulalius, telling 16 him, "You will do well to take the divine form of the Saviour, not made by human hands, that is hidden above this gate of the city" and pointing out the spot after carrying out the prescribed rites.

5 The bishop found the place and opened it. To his great wonder he 17 found the divine image unharmed and the lamp still burning after all this time. Another unchangeable likeness of the first one had formed on the tile that had been placed in front of the lamp to keep it safe. He showed these things to everybody and they were filled with indescribio able joy and thanksgiving.

The bishop took the image, held a litany and gave thanks. He went to the place where the Persians were digging, given away by the noise of the bronze utensils. As they came near each other he poured out oil from the lamp onto the fire the enemy had prepared, and killed every 15 one of them.

18

I06


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EnEozQsrps xai Wwxe tovtiovs xai 6Qdcfavtes o6 MQoat vnsxtQrjoav dnQaxtot.

20 'Enei Se nQos

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5

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10

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I

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7 twv 3tokewv]

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I

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17 eateQxeor*at post 3toxewv S ML4 16-17 tcov teooaQwv exelvwv] tiov EaQaxrlvwv Iv2 St (exeivwv om. S), eiotevat post 3tOXewv MLi ML6 Iv3 no?ewv om. ML5 Iv1 Iv2 ta] xal to Iv2 17-18 Ta aizrl*evta navta exatArlQwoas om. ML6 Iv3 St I

15

THE SYNAXARION

107

The Persians had lit a fire outside the walls to use against those inside, Ig fed by numerous olive and other trees they had cut down. When the bishop drew near with the divine figure, a strong wind suddenly blew up and turned the flames back on those who were lighting the fire. It 5

pursued them and burnt them up, so that the Persians suffered more than actually doing anything and left with nothing accomplished.

As all good things are gathered in the capital city, it was God's will for 20 the holy and undefiled image to be with the other great treasures. The Roman emperor Romanus made haste to enrich the capital city with io the image. On various occasions he had sent to Edessa and asked for the figure of 21 the divine man. He offered twelve thousand silver coins and two hundred Saracens whom he held captive at the time. In his desire to have this noble object he agreed to all the conditions and guaranteed that 15 the Roman armies would not attack the four cities. He thus obtained what he wanted and met all the conditions that were asked of him.

io8


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24 Try be atsVt£xaLSExatrI tov Avyovotov µr)vos xata To EaxLOxLxLOOtov t£tQaxOGLOOtOV nEVTTIxootoV bEVTEQOV etos T'ls Tov xooµov yevsOews xatCXa(3ov toy Pv BXaXPQVaLc tfs *sOTOxov vaov of To ayLOV SLaxoµLtoµEVOL, o xai os(3aoµtws xai nsQLxaQU)s anESex*] xai nQOGEXUVf*fl naQa tcov (3aoLXewv xai Twv Pv tCXEL xai tc rv XOLntV.

15

25 Ti be PnavQLOV RETa tov aonaG LOV xai th y npooxiVijoLV (QaµevOL Tr V tov XQLOtOO etxova Part tcihv ciiµwv o Te apxLEQFbg 8£olpuxcixtos xat of (3acLa£Ls o y$Q yeQwv SL' ao&evsLav C'MO4k£LntO &XXa xai of PxxXrlotas atkrIQwµatos t tic yEQovOtas &navT£s pieta navtbs Tov 7EQOOrjxovorI SopvgJOQta napenE[InOV REXQL Tic Xpvois IIoQTn)s.

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12 nevvrjxootov om. ML7 Ivw Iv3, nEVtr)xOOtw ML5 tEtpaxooLoot4I ML5 Ivi 13 tov ... vaov] toy ev BXaxepvaLS vaov t11S vnepayta5 *eotoxov xoaµoyeveoew5 Iv2 S Mc Ced, tov vaov tr1S $eotoxov tov iv BkaxepvaLS Iv2 vaov t115 *Eotoxov ML5 add. 13-14 Ivi Iv2 to ayLov] add. extvnwµa MLi ML6 Iv3 aneLx6vL6µa ML3 14 o om. ML3 I neoLxaptc xai oe(3aoµlw5 Iv2 vnobexN ML2 ML3, o,ne8exN Ced j napes] add. to Ced 15 XoLni,Iv] add. navtwv Ced 16 pieta 18 &nokexeLnto] ... npooxvvr)oLv om. ML3 I tov &anaoµov] twv awtaoµlirv Iv1 Ig [teta] add. xai ML2 ML3 ML4 ML5 ancXelneto S Iv2 Ced, &RO4xrlntO Iv3 Ivi Iv2 Iv4 St 20 XQvaela5 Ced I

I

I

20

THE SYNAXARION

109

The emir agreed and gave way, and so the bishops of Samosata and 22 Edessa, together with some other nobles, took the holy representation and the letter written by Christ. Many wonderful miracles were worked along the way.

5 When they came to the theme of the Optimatoi and to the church of 23 the mother of God, called the church of Eusebius, many people suffering from various diseases came forward in faith and were healed. One came in who was possessed by a demon and ended up prophesying, Receive your glory and honour and joy, Constantinople, and you, io Porphyrogenitus, your kingdom. He was immediately cured.

On the fifteenth day of the month of August in the year six thousand 24 four hundred and fifty two since the creation of the world, the bearers

of the holy object arrived at the church of the mother of God in Blachernae. The emperors, the men of rank and the rest of the people 15 received it, and worshipped it with great reverence and joy. The next day, after kissing and worshipping the image of Christ, bishop 25

Theophylactus and the young emperors took it on their shoulders. The elder emperor stayed at home as he was ill, but all the members of the Senate and all the clergy joined the procession with the due 20 accompaniment all the way to the Golden Gate.

Ho


26 Etta Exei*ev n6.kLv avaXa(36µevot oµoLws µet& ipaXµ6v xa6 vµvwv xai &?t66Qwv Xaµnaowv xai cpthtowv xatEXa(3ov toy iteQtwvvi,ov xa'L tEytotov

tatty atenotrjxotes

t4; tov ' eoO EocpLas vaov xaxeLoe Ti v

aviX,&ov ets to I3aaLXEta xat e'LoeX*ovtes Ev tw va4 tic OEotoxov tw eatLXeyoµevw tov 06Qov ExeLoe xatE&evto to tLiiov xaL aytov Extvnwµa tov attotwv, eis xv9Lov xai *eov xai arwt1Qos 'nftcwv 'ItIoov XQtotov Eis cpvXaxhv (3aatXEwv, Fig aacp64tav oX1; 11; moXews xai ti; turv XQt6tta-

v6iv xataota6ews.

i Eita Exel&ev] K&xei*sv Ced xai vµvwv om. Iv3 vµvwv] i ivwv xai e'dXe@ (sic) 1-2 xai &neiQwv ... (pwtwv om. Ced 2 xai cpwtwv om. ML3 I xai (2) om. ML4 2-3 µeytotov tfs tov *eov Eocpias vaov] µeytotov Ced I [keytotov] nave ytatov Iv2 vaov tfls &yLas Eoc$as S Ced 3 tov Ocov om. ML5 Ivi *coo Eoyias] *eov Xoyov Eocpias ML3 3-5 x&xeioe ... %()IT' evto] etta Fig tov (3aatkea xai ev tip *eoptrjtQoc vaw (Dap6p xate$evto Ced 4 dg] xai Iv3 iv tip vacu] Fig toy vaov ML5 6 xai *eov om. MLi ML6 Iv3 Ced I xai owtfQos om. Mc Ced 6-8 Fig cpvxaxiiv xataotaaews] eis cpvXaxttQtov µeytotov tfs (3aUL48os twv nokewv xai navtwv twv XQtottavwv Ced 7 (3aonXewv] evae(3wv (3aatxewv ML2 ML3 Iv4, (3aotX,ews ML5 I

I

I

okr1S om. MLi ML6 Iv3 nj; noXews] tic (3aGL480; twv noxewv ML6 Iv3 7-8 xai ... xataotaoews] xai xavxrjµa navto; tov XQtotwvvµov 3TAxiQ6oµatos Mc MLi ML6 Iv3 XQtattavwv] XQtottavwv &navtwv navtaxov ML7 8 xataataoew;] add. Avtw T'l Sofia sis tons aiwvas & u v Iv4 I

5

THE SYNAXARION

5

III

From there they went to the far-famed great church of the Wisdom 26 of God, singing psalms and hymns and accompanied by numerous torches and lights. Performing the proper ritual there, they went to the royal palace and into the church of the Mother of God called Pharos, where they placed the sacred and holy figure of our Lord and God and Saviour Jesus Christ, for the glory of the faithful, the safety of the emperors and to safeguard the whole city together with the Christian community.

Synaxarion secundum Iveron 797 Saec. XV £ Igga - 2ooa

Trl avtrl 1flLEQa, avaµvrlois tic ouveXsvosws tic axELQoaroLrltoU µoQcpfls tov xuQLou flµcovIrloov XQLOtov Ex tic 'Ebsorlvwv 3toXEws sic tavtrly trly (3aoLXLba Kwv(TtavtLVO' JTOXLV.

orrV *eXwv

Ev orvbovL L;wv

o vsxQos dobvS &oxatov triV cavSova.

5

a)ELQOtsuxtOV xsLQotcuxtOV oov tvJTOV

xEQsL xsQaµ.oc, atavtotsvxta XQLOre pou.

Tic avtoayaihotrltoc tov xuQLou r [tC v 'Irloou XQLOtov JtoXXthv *avµatwv ?EVOµevwv, acpsLxvstxaL iI cpj.trl ILexQL xai AvyaQou tov toathQxou'EMEorIS.

Ò yaQ AvyaQos vato µwXaiVrls xeatQas xai aQ*9LtLboc xatsbaitavato xai 10 avtov axovoaL xai µr) bvvd isvos Ets*tiµeL toy 'Irloovv LMEty xai trly ao*evELav avtov EX&stv 1cQos avtov, EJtsi tO µixoc tic oMov ,7tOk1 xai Ex3reµMs1 tavE1V rlv, y@acpEL atQos tov 'Irloovv EJrLotOXYIV pEta 'AvaviOU tLvos L;wyQacpoU t4) 'Irloov, EvtstXdµsvos avtw tI v toQcprlV to'U XQLOtoO RCta 3r6torls axQL(3sLcc LotoQfloaL xaL ayaysty. KataXa(3cnv 15 ovv to ÌsQoooXuµa o 'AvavLas xai siQthv tov 'Irloovv XQLOtov E7tL8L88L ovv oorl Lox'OEL avtov trly avtcu thv EatiOtoX,rly tov AvyaQou r&day µoQcprly tov XQLOtou &L' OXLx(uv xQwLLatwV ci; xaQtrly EyyQtaL aatayaysLv. ovv sLbsv onL ov MvataL tr]V µoQcpflV LotOQflaaL, ExaXsosv avtOv 20 `Q2 o 'Irloovs XEywv "°AvavIa, ixt v avscpLxtwv µrl E7tLx6[QEL" xaL aLtrloaS o &L

'Irloovs vbwQ xa! vhias to itQooowxtov avtov oLvbovL, tovto EVaatoµattEL xa! MLMsL tw Avavia XEywv "aarobws t4 altootsLXavti of AvyaQos xai dnE' avtov r`l xaQLs l.LEra oov xai I.LEyaXrl oou r`l atLotLS xai l.LaxaQLOS d AvyaQE xai to IS r1S ESSLOto fig' ci&b S ! E atEitLOtsuxa" xai t Q Loµaxa Lo S Q S onL

!t

am 6 AvyaQos [tEta rnntsos

25

xai atQooxuvrloac Ti v *dav

iOQcprlV xai o),w t4 ocuµatI avtov EttL*ELs ataQaXQflµa Taftrl. MEta Me tO owtrlQLov ata*os xai tfiV avaXrl Lv Oabbatos 6 aatootoXos nQos AvyaQov JtaQEyEVCto xai (3aartLL;EL tovtov JtavoLxi xai toy etsQov Xaoy tic 'EMEorI;. Ò be AvyaQos trly &dav LOQcprlV tov XQLOtov Fig trlV 3r5Xrly Trig jT6kE(09 30 *co3tQE7cci1S avsotdXwoc, boyµa Ex'&Eµcvo; atavtaS ExELV11V atQOOxuvsty, ESSLyQawas xai tavta sic ItIOtWOLV tots 6QC06LV XCywv& "XQLOtE 6 *sOS, o Fig of EX7tLL;wv oux aatotuyxaVEL atotC.

The Synaxarion according to Iveron 797

On the same day, we recall how the form of our Lord Jesus Christ, which was not made by human hands, was brought from the city of Edessa to the queen of cities, Constantinople. 5

In life you wiped your form onto a linen cloth In death you were placed in the final linen shroud. A manmade tile bears your form, not made by human hands, My Christ, creator of all.

When the goodness of our Lord Jesus Christ was working many wonders, his fame reached Abgar the ruler of Edessa. Abgar was being io eaten away by black leprosy and arthritis, and wanted to see Jesus and hear his voice, although he could not go to him on account of his illness. As it was such a long journey he wrote a letter to Jesus with a

request and sent it with Ananias, an artist, telling him to paint the form of Christ in all detail and take it back to him. Ananias came to Jerusalem, found Jesus Christ, and gave him the letter from Abgar. He was doing all he could to paint the divine form of Christ on the papyrus, but when Jesus saw that he could not paint his form, he called him over and said, Ananias, do not attempt what is impossible. Jesus then asked for water, washed his face and dried it on a linen cloth. He 20 gave it to Ananias saying, "Give this to Abgar, the one who sent you, and say to him, Grace be with you, for great is your faith. And blessed are you, Abgar, and thrice blessed, because you have believed without seeing me", and the rest of what is in the letter. Agbar received "this with faith, worshipped the divine form and put it on all his body-he 25 was immediately healed. After the saving passion and ascension, Thaddaeus the apostle came to Abgar and baptised him together with all his household and the rest of the population of Edessa. Abgar put the divine form of Christ up on the city gateway, a most suitable place, and ordered everyone to worship it. He also wrote these words for the 30 crowds of believers, Christ, God, whoever trusts in you will never be 15

114.

TILE TEXTS AND TRANSLATIONS

Tic 'EbEoTjs EL'ETCOV be bLayEVOµEVwv atoXXCihv 7taQEXa(3E ELxova TOv bwaAX6tTQT15 TLS aan)vfc xai aatav*QwatOc MA XQL6T0'U xa*sXcty xai ELbwXov &VT' akT g ExcLoE xaTaitf aL. To'UTO yvovs O EarLoxOatOs Tf c 'EbCOT)s

wv xaL *QuaXXLba atQOc Try f''ELa ExcLV7j

TavTTlV 5 ELXOVL avawac xai xCQaµoV EatLl9 LC TLTavw xai atXiv*oLs sic oµakr V EarL(pavELav To TELxos &JTTp'U*vvE. Ti ovv To evTE'UIaEV 06 IIEQoaL EW6CkLOs

xaT( Tic 'EbCoT

.

Aa(36v O eatioxoatos

axELQoatoLTITOV ELxova TOO xvQLov xaL E6(YT OFv 6 EatL(Sxo-

atos ELS TOv atOXEµov xQaTCUv Tf v ELxova Xaµatovoav vatCQ Tov f XLov. OL be avtOLS at'UQ a'UT(YUS bLcoxcL 10 ELxOva IICQoaL tbovtes TfIv

atOXLs E a{t v. XQOvwv be xai vatex(bQovv aatQaXTOL xat YXEVT9 Qtfni bLabQ%t6vTwv atoXX&v Ev Tw xaLQCA) Tov BaoiXEws °Pwµavov bCbwxs Tw aRTIQa tic 'EbCOT)S &Qyvpiov otaT&µov xLXLabas b(ubexa xad EaQaxflvovs bLaxo6LOVS Ovs dxc ToTE 6 Pa(SLXE'US a'xitaX(hTOVc dg otbTlQa. Kai oTELX,as a&Ta T(:p (3aoLXEL Tic 'EbCuj avTLXn ws TfV LEQav ELxova TOO XQL(TTOV

15

xaL To xQLoTOyQa(pov earLOTOXLbLOV Cl OL aTaXEvTEs eati(yxoatOL aveX6(3oVTO

xaL Try Owµaiwv yi atQoGECWEQoV atavTOLa e av*Q(bJtwv aatsXativwv voo7-µaTa xai baut,oves XavvovTO xai ExQadov "aat6Xa(3E Kwv6TavtLvotiaroXLS Tov [ yav *qoavQov xai ov `Pwµave IIOQCpvQOyEVVTITE (3aoiXELa", Tic (3aaLXELas xaTa Tf V E xai bExaTT)v Tov avyov(STOV. Ò be Pa6LXE'US ataTQLaQxTjs Ta'UTTjv xaTaataoagEVOL ExTOTE 7tav'1'l7uQLV (paibQav ExTEX01J6LV.

20

SYNAXARION SECUNDUM IVERON 797

115

let down. Many years went by and a harsh and savage idolater became king in Edessa, who wanted to destroy the image of Christ and set up an idol in its place. The bishop of Edessa, a Godfearing man, found out about this and lit a lamp in front of the divine image, put a tile on 5 top of it and sealed the surface off with gypsum and bricks, finishing the wall off on the same level. And what happened when the Persians attacked Edessa? Bishop Eulalius took the image of the Lord, which

had not been made by human hands, and went onto the battlefield holding the image, shining brighter than the sun. When the Persians io saw the miracle-working image, they thought it was fire pursuing them and left, accomplishing nothing. And so the city was freed from them.

A long time went by and in the days of the emperor Romanus, he gave the emir of Edessa twelve thousand silver coins and two hundred Saracen prisoners of war that the emperor was holding in chains. He

15 handed them over to the king of Edessa and took in exchange the holy image of Christ, together with the letter Christ wrote, which the accompanying bishops took charge of. When they came into Roman territory, everyone was cured of their illnesses, and demons were driven

out shouting, "Receive this great treasure, Constantinople, and you, 20 Romanus Porphyrogenitus, success in your kingdom". This took place on the sixtenth of August. The emperor and the bishop established the day as a joyful celebration thereafter.

Epistola Abgari secundum Protaton 83 (P) et Vatopedi 928 (V) Protaton 83 (saec. XII) £288b - 2goa Vatopedi 928 (saec XII) £ 32ob - 322a

'Eaaiato? r) yQacp£toa vato AvyaQov tonaQxov OWTfQL 'IrIoov xai at£µcp*£toa 8L"AvavLou xovQooQo; £L; Ì£Qoooxvµa. AvyaQo; ToataQxT1; 'It)oov EwtfQL aya*c avacpavevTL Ev atoX£t Ì£QoooX,vµoLs, xauQ£Lv. "HxovotaL µoL to at£QL (YOU, xai twv otV Laµatwv, w; xai Ev Xo- 5 OTL av£v cpaQµaxwv xai (3otavwV vato oov ytvoREvwv, & ycp TvcpXov; u3X6t£LV atoL£t; xwXov; at£QLataT£tV XeatQo'c xa*aQLL;£L; xai axa'&aQta atVF- [tata ex(3aXX£L; xai Too; Ev [taxQoVOOL06

*£Qaat£v£L; xai yvvatxa aLµoQQoovoav oov aiaµevrjv iaow xai V£xQOV; r`jy£LQa;. Kai Tavta axovoa; at£Q' oov, xata vovv WµrIV To &T£QOV twv 8U'O Tl OTL ov £L O *£O; 6 xaTa(3a; E OOQavo0 xai atOL£t; TaOTa, Tl On vLO; Io £L Tov &OD atottV Tavta. 'Ibov Toivvy yQai(X; E8£r)*rJV oov oxvX,tjvaL xai

eX*£tv atQo; µ£ xai to ata*o; o Exw, £Qaat£vo£t;. "HxovotaL SE [tot On xai OL 'IovbatoL xaTayoyyuL;ovoi OOL xai [3o5XovtcL as OWtoxT£tvaL. HokL; OUv EOTL ttOL

TITL; cLQxeo£L '[tcpOTEQOL;, aµnjV.

Ta avTLyQacpEVta ataQ$ 'IrIoov nQo; AvyaQov xai at£µcp&vta 8L' 'Avaviov xOiQooQo;.

15

AEov nQCOTOV SL' O an£otcLXflV ataQa' ToU JTE[LVcivTO; lt£ atX7jQwoaL xai

L£Ta To acXTjQwoaL avaXrlcp*fvat µ£ atQO; Tov at£µayta µ£, xai µ£Ta TO aatocT£M0 ooL F"va Twy µa*'qtwv [LOU ovoµaTL Oa88atov ooL ataQaox£L 20 toy xai Owµdv, ocTts 15£Qan£6o£L xai Tov; ovv ooi xai xai TTY atoX£L oov, lTL; xaXetta"Eb£ooa, JEQo; TO FtlbeVa T£ avTf; TLVa xatiaxv£LV TCOV Ex*Qwv. rnQaatTaL y&Q at£Qi Eµov, OTL µaxaQLOL oL LBovT£;

µ£ xai attot£voavT£; TQLOµaxcQLOL SE oil µT) iBovT£; xai acLOT£v(JavT£;,

bt£L8T xai ov µT) ewQaxcb; µ£ EatLaT£voa; 'TOLµaoTaL owTTJQLa 'tvxi; xai owµato; T(T) otxq) oov atQO; owtTiQLav Ttuv (3X£at6uvtwv o£ xai yaQ 25 Eyd ExXLVc o'OpcivoI); xai xcitfjX't&oy bia TO yevo; Twv av*Qthatwv ((xrloa be ataQ'&£vtxT)y otxtloty LVa TTIv ataQ6(3aoiV Twv Ev ataQab£Low

Eavtov ETaat£Lvwoa Lva vµd; µ£yaXvvw auTrI be r) EattotoX1 µov Oatov E(Iv atQo(3xrj*% £IT£ Ev bixrl £LT£ Ev '86), £LTE Ey 3tUQth000OiV Ti q ixiw0Lv 4 "Hxovotau] "HxouotE V I w5 om. V 5 yevoµevwv V 12 xal (I) om. V 14 fjtt;] 18 it LWavta µe] add. natQo; V 18 xal µeca to nXfjQcooaL om. V L tL; V 20 xai] xe V I *EQanevoet] xal *eQanevosL V 23-p. 118.6 tQL;µaxaQLOL ... deperditus 11

V

The Abgar Letters as recorded separately in Mount Athos manuscripts Protaton 83 and Vatopedi 928

A letter written by Abgar the ruler to Jesus the Saviour and sent to Jerusalem with Ananias the messenger. Abgar the ruler to Jesus the good Saviour who has appeared in the city of Jerusalem-greetings. I have heard about you and your cures, about how without medicine 5 or herbs you heal people. By your word only you give sight to the blind, make the lame walk, the deaf hear, you heal lepers, you cast out unclean demons by your word, you cure those who are tortured by lengthy illnesses. You healed a woman with a blood flow who touched you, and you raise the dead. I have heard all this about you and come io to the following conclusion-either you are God who has come down from heaven to do this, or you are the son of God and do it. By writing to you I am asking you to take the trouble to come to me and heal my suffering. I have also heard that the Jews are murmuring against you and seek to kill you. I have a holy city, which is large enough for both 15 of us. Amen. Jesus' answer to Abgar sent with Ananias the messenger. First of all

I have to fulfil what I was sent here for, and after that I have to be taken up to the one who sent me. After I have been taken up, I will send you one of my disciples, whose name is Thaddaeus although he is 20 also called Thomas. He will heal you and those with you, and give you eternal life. He will also make it impossible for any enemy to conquer your city, which is called Edessa. It is written about me that blessed are those who see me and believe, but thrice blessed are those who have not seen and yet believe. Since you have not seen me and have believed in 25 me, your whole household will be saved in both body and soul in order that all who look on you will be saved. I left heaven and came down to earth for the sake of mankind. I came into a virgin's womb so that the sin of Eden could be wiped away. I humbled myself to glorify you. Wherever this letter of mine is read, whether in private or in public,

118


boa tovtiotS cpaQµaxstcov Exovoty, rj xatiaSsoµov Exovoty rj 0µoa Eott btaXiftovtat. "Eoto So (PoQCOO avtTI ' v aYvbS atsxoµEVO S alto 7tav't6s 3tovqQov eayeatos xat Xey st avz' v EIstaoty sLvaL X& xaeaV tbo s 0 yQ a o s y£ ye aJtiat T-i t& t µov xstQ µ s'ta i nsoQ ayRsR tiffs Eµfc EocgQaytoa SE thv £7ttotoXfv E7t'ta ocpQaryLoty, ctt nVSS vito'ts'tayµEVat EL6LV. +' E 3 E a A

5

EPISTOLA ABGARI SECUNDUM PROTATON 83 (P) ET VATOPEDI 928 (v) 119

5

for those in heat or those in cold, for those who have been bewitched or poisoned, or in other similar cases, they will be delivered. Whoever carries this letter should be holy and free from all evil, and should read it for healing and firm joy. I have written this letter myself and sealed it with my own seal. I have sealed this letter with seven seals, which are copied below. + IF e 3 e a d

Docheiariou 235 saec. XVIII'

'EnioroXTI AvyaQov nQOS toy Ku Lov 4t hV 'IrIoovv XQLOtov. "HxovoraL Eµoi T6 JTEQi oov xai tcihv o(OV iaµatwv, C;rv avcv (3otavthv xai cpaQµaxwv noLELS &QanLa;, On t4 Xoyw µovw, tvcpXoLS to (3Xensiv xai to'US ev 1cixQOVOOLCZ

xwcpOLS tO &xoTJELv, XEJtQo'US Xafta

xai yuvaLxa aLµooQQovoav (YOU agicgsEvTjV

5

iaow xai ov)xvntovoaV tov viov tic )T1QaS ex vExQuty TiyEtQa;. Kai navta tavtcl &xo'UOa; atEQi oov a"V*QwnE, xata voUv F'MttlV Ei; BEVtEQOV tO E'LEQov On o'U EL O viOS toil *co'U 6 ex toil o'UQavoU xatap&S tavta atoLCOV'

8La tovto BEOµaL (YOU µEt( yQaµµatwv, xai ataQaxaXw GE EwS eµov ekiwv µ (lna LwoLI Na xai To' 3t&&o; OnEQ Exw l9EQ(XJL6oq xai (1) aitVLOv Lo xai ELQr)vrly naQexrIS. Kai JtoLTjoTflS t JT6 EL µov tO ixavov it O; to µrjBEVa TCOV eX*QCOV xatLOxvoaL avtty EwS tic ovvteXELa; tov aicuvoS. 'HxovotaL µov xai tovto ncQi oov, KiQLE, On of 'IOVBaLOL xatayoyy1 OU0L CT, xai 1jotLS Poi XovtaL of avca£Lv. "EonL O'UV [tOL JLOXLS (3QcixvtatrI xai 'EQQChG*ai poi xeXEVOov, K,6(4 µov. aQxeoEL aµcpotsQoLS iRLV xai

15

Kai

&vtEyQaTUE nQ0S AvyaQov o KvQLoS trlv Ma%6LQLO; EL, AUyaQE, xai µaxaQLa i t(XLS oov, "TLS xaXELtaL "Ebcooa.

MaxaQLOS ci On eniotcvoa; ci; e[te µ1'] ewQaxwS µE. I'e3LQantaL y$Q JtEQi eµovi µaxaQLoL oL µt1 ibovtES xai JTLOtcvoavtES, ov be µt1 ewQaxwS µE n8JLLotEuxaS, 'OyLELa EtoLµaoftFEtcL 0OL BLanavtOS, ooL tE xai tf xt )XEL 20 oov. IIEQi be wy EyQa'LI16Cc µoL tov With t OS GE, UEOV eoti JTXTlQC.&oaL &vaXTjgx"vaL nQOS toy anOOtELXavta µE JtatEQa &JtootcXCO be 0OL EVa

tciv µa*qtCUV µov ovoµatL Oa88aLov xai Owµac, oonLS xai tO Jta*o; oov ftQanE1JOEL xai

aibvLOV xai

GOL naQaOXOL xai

tj

n()X£L tO ixavov, JTQOS 1Tjbeva twv ex*Qd)V xatLO)uoaL a' Tt g EwS tic 25

ovvtcX£La; tov aithvoS. Kai ycQ ExXLVav oiQavoi; xai xattj &oV 8La µtjtQav eavtOy Na t'YIv JtaQaPaoLV t71V ey tCU naQabcLOC0 Etancivowoa Na µEyaXw; vwwow, Jtavta vnoµevw Na &Va(36ow Ei; v$oS O"Jtov Eay JtQoPXT1*fj, ELT- eV O&u 30 tov &v*Qwnov. Avtrl be µov TI

thV owtTJQLav tov yevovS twv &v*QtJtwv JtaQ&EVLxhv

1 The pages are unnumbered in this late manuscript.

Docheiariou 235

A letter from Abgar to our Lord Jesus Christ. I have heard about you and your cures, about how without medicine or herbs you heal people. By your word only you give sight to the blind, make the deaf hear, the lame walk, you heal lepers, you cure those who are tortured by lengthy 5

illnesses. You healed a woman with a blood flow who touched you, and you raised the son of the mourning widow from the dead. I have heard

all this about you, my Lord, and come to the following conclusionyou are the son of God and have come down from heaven to do this. I am therefore writing to you to ask you to deign to come to me and io heal my suffering, and give me eternal life and peace. You can also make sure that no enemy will ever conquer my city until the end of the age. I have also heard, Lord, that the Jews are murmuring against you and seek to destroy you. I have a city that is small but holy, and large enough for both of us. Give the word for me to be healed, my Lord. The Lord received the letter and wrote back to Abgar.Blessed are 15 you, Abgar, and blessed is your city, which is called Edessa. Blessed are you for believing in me without having seen me. It is written about me that those who see me will not believe in me, and you have believed in me without having seen me and so good health is stored up for you and 20 for your city forever. As for what you wrote to me about coming to you,

25

first I have to fulfil and then be taken up to the Father who sent me. When I have been taken up, I will send you one of my disciples called Thaddaeus and also Thomas, who will cure you and give you eternal life and peace. He will also see to it that no enemies ever conquer your city. I left heaven and came down to save mankind, and I dwelt in a virgin mother to wipe away the sin that was committed in the Garden of Eden. I humbled myself in order to glorify you. I endured everything so that I might exalt mankind. This is my letter and wherever it is read,

122

THE TEXTS AND TRANSLATIONS 11

(pvkax , Ev BLxaotflQk,) 11 Ev aQxovoLV, rj Ev (3aoLXsvoLV, rj Ev notaµcw Ev *aXao6 ,I T1 Ev v6aw T"I Ev a wotLa 11 Ev ovxo avtLC(" Ev 8aL OVLX; ovµcpoQa xaL 8La naoL xal navtoLwv Eotl ovµcpEQov, toe exovtoc tr1v svx)v 11

I

tavtrJv EOtw S£ 6 toLOVtoc av*9wnoc BLxaLOc, aµsµnros, ansxoµsvos &no navtoc xaxov xa6 o avayLVCUOxwv avrr)v Ev T(L) xw avtov xaL sic to noLµvLa avtov xai dLc toes aµneXwvac avayLV6hoxwv avti v Ev tw otxw avtov xai sic to noLµvLa xaL Fig avtov EotaL svXoyrJssVfl

xai

ot11

5

oti oXoyQacpoc EotL try ibLa xsLQL µov, EocpQayL(Ya SE tr)v EnLOtoXrly tavtrly,

ocp9ayL8ac t o nvsc EtO6v vnotEtayµevaL Ev*aBs + + Y E X P A

Ò OV otavQos 8rlX6L Sit Ex VsxQwv avaotaot-Qoa nayrlc Ev avtw os io &v*Qwatos cuc xai *Fog aatafc rµstva. To + 8r)x6L ipLk6g av*Qwatos

ovx std &W *soc oyac xai navtwv

To s 8rjXOL Eyw &oc

t wtos xai atX1 v µov &XXoc ovx Eotiv. To x 8rjX6L Xsgov(3Lµ xai Es@acwLµ Ayw avanEnavµaL. To Q 8rlX6L &votrIc Eysvoµsvrjv navtwv &v*QwnWv we esos µtyac. To v 8rjX6L v LMs (3aGLXsec xai *Fog twv &swv. To 8 6'gk6L 8t'gV6xwc tw xai 8LIXµevw sic toes akwvac.

2 voow] oaw, cod.

15

EPISTOLA ABGARI SECUNDUM DOCHEIARIOU 235

123

whether on the road or in prison, in a court of justice or in the senate house, or in the royal palace or in a river or on the sea, or in illness or sickness, or if you are falsely accused, or in cases of demonic possession, in all kinds of difficulties, whoever has this prayer and this letter, may 5 such a man be just, blameless, and kept safe from all trouble. Whoever reads it in his house or over his cattle or over his vineyard, reading it in his house, and over his cattle and over, they will be blessed because this

whole letter was written by my own hand and I have sealed this letter with seven seals, which are given below + + 1I' E X P A. Io

The cross means that I rose from the dead and that I underwent it as a man, although I was still God incapable of suffering. The W means

that I am not a mere man but a great God, the creator of everything. The E means that I am God alone and there is none besides me. The X means Cherubim and Seraphim, I rest (on them). The P means that I 15 became the deliverer of all mankind as a great God. The Y means that I am a great king and God of Gods. The A means that I live eternally and exist forever and ever.'

1 The explanations (apart from the cross) all depend on the first letter of the relevant Greek word. W is the first letter of uXos (mere), E is the first letter of eyth (the first person singular pronoun), X is the first letter of xeQov(3iµ (Cherubim), P is the first letter of pvotr1S (deliverer), and A is the first letter of the Greek word 8urlvex6)5 (eternal). The explanation in the seals in this manuscript leaves much to be desired. An explanation is given of the letter Y when it it is not given as one of the seven letters, and the grammar in the sentence about the Cherubim and Seraphim is faulty. That said, the explanation of the letter T makes more sense here than it does in Iveron 433.

The Menaion

Codices

MLi ML2 ML3 ML4 ML5 P D G

K Iv

MLi

Megistes Lavras 393 saec. XIII £ 76a - 78b Megistes Lavras 751 saec. XVI f. 143b - 154a Megistes Lavras 76o saec. XIII £ 139b - 147a Megistes Lavras 905 saec. XIII £ 251a - 258a Megistes Lavras 1284 saec. XIV (1341) £ 259a - 265b Panteleemon 54 saec. XII £ 19b - 28a Docheiariou 32 saec. XII £ 102b - Lnb Hosiou Gregoriou 228 saec. XII £ 163b - 178b Koutloumousiou 3404 saec. XVI £ 1o8a - 111a Iveron 1684 saec. XVIII £ 8ob - 88a

t14 avtw Ls. Eis 'n v atavostnov xai axELQoatOLT tov Eixova

XQLOtov tov aX1]fLVOV *EOi) µwv tnv aatb 'EbEOrls avaxoRL6'&ElGav.

ML2 Maui tcu avtlu Ls. Eis 'd v atavaeattov Eixova XQLOtov tov *sou f t &v.

ML4 Maui tCO avt4 Ls. Eis

atavoelttov xai axELQoatoirjtov Eixova

XQLOtov tov akqftLVOV l9EOU rl tthv.

5

ML5 P D Mrlvi tw avtcu is. `H e 'Ebeoorjs avaxoµLbrI tov ayiov µavbv

Iv G Tut avtw nevi, Ls. `H EJ 'Ebeooqs avaxoµIbr tfls axsLQOJTObgtov EixOvos to'U Ku9LOV [LCOV Ii ao'U XQL6roO, YjtoL tov ayiov

K Maui tCO avt@ Ls. `H E 'EbEOCiTls avaxoµib tfjs aXELQOitOLfltOU Eixovos 10 tov KvQiov i [LCov Ii cwov XQLOrov, rjtoL tov ayiov µavbr,LOV.

The Menaion

MLi On the sixteenth day of the same month. In memory of the coming of the holy image of Christ our true God, which was not made by human hands, from Edessa.

ML2 On the sixteenth day of the same month. In memory of the holy 5 image of Christ our God. ML4 On the sixteenth day of the same month. In memory of the holy image of Christ our God, which was not made by human hands. ML5P D On the sixteenth day of the same month. The coming of the Holy Mandylion from Edessa.

io Iv G On the sixteenth day of the same month. The coming of the image of our Lord Jesus Christ, which was not made by human hands, from Edessa, also called the Holy Mandylion.

K The same month, on the sixteenth day. The coming of the image of our Lord Jesus Christ, which was not made by human hands, from 15 Edessa, also called theHoly Mandylion.


126

Group I-MLDML¢ML5IvPD Ò Ev µoQcPU OEov Osos vathQxwv

ws aatavyaaµa %a! xaQaxT'IQ toil

ataTQOS 8L' EvaatXayxviav aµETQ-gTOV (3ouAi ueL *E6a- dxwv CUQdt*Tl 8oOXov

cpoQEoas µoQcpt v. Ta'Trjs tt v EµcpEQELav µovos ws oLBEv avtos T ]V axQL(3f

8LET'Uatwos *EOxaQaxtws Ev Exµaysiua Tw toil arQoacbatov avtov y1s t?1

5

EkEVOLl EarExQotrlaw avv tots (3QotoLs Tchv &yyEXwv atXfl*vs xad atscp(utLOtaL

xooµos 6Qat6s is xai aOQatos. Ò *EOatT6a atotE Twv OatLO&iwv MwaEws to lLQOawatov

OEO; xat 8L' avtov *EOxaQaxtoV µovov ExatEµias tcu aatELhovvTL 'IaQa(3aQ(3aQLxis nQOFQ- io 'qXhtrl ka(u, LSov E7tsMpiflGev (0 E ALyUatTOU Ex xoµsvos t?1 XQLOtwvvµw 1EyaXoat6XEL toil vsoXExtov Xaov, WE TOO *Eiov

xaQaxtljQos, ttjs atQwtottiatOU avtov wwQLxTis oiEws ov atQos atQOawatov PXEatsiV

tEVOL

Co PaaLa£tiwv THIS xTiosws aataarjs atTwxELav ExovaLOV Tovs EatLyvcnVtas avtov TrV a'vaQXOv xvQLOTTlTa,

15

8L6 xai arQos AvyaQov to *EOxaQaxta yQaµµata atEI nas adti oavta tnv awtrjQLav * hVVUaL to'UtOV T4) Ex[taysup avtov µoQcPtjs TY1s *Eias, ?1s trv OkEVoLV atFQLxaQ(us EoQTadovtes vvv EvcpQaLVOµEOa atiOteL cpwTLaµov aataQQvoµsvOL.

Group II - MD

20

aas tbsLv aE owtEQ Ev OAT tic atETQas twv OatLaOLwv T1 1V Mwofjs cpvaLv avQa 'HVas XEatTOtat?] xai ov tE*EataL ov taWT-qv aou

Tov aWatov osio t4 (3LaLc E'LBEV cis EcpLxtov avw xa*aQ*Eis Tas i teL; SE atavTE; ov µhV atvLyµatL &XX' Ev E'LxovL OF *EOv xaL av*Qwatov (3kEatoµEV.

25

'Eµvataycoyeito Mwofis Ev oQEL xL(3wtov Tov tvatov E4.LatVEU6EL 'l&E6a,

rqµELg bE Tov axQavtov toil q)o86tov Tvatov OROV avtov tic xaQLTOc Tas owEL; xai atQooxvvfaaL

tbsLv

atavTEs EatE-

cpavTj yaQ tic awtr1QLas to cpchs 8La Tic Eixovos XQLOtov Tov 'l&EOf),

xaQLs

xa!i aXr &La.

ii vsovextov P

14 &naofl9 MT4 i8 eoptatovtES] eoQtatov'Ec MI.q.

30

15 xvQLOtrIta om. Iv

17 TS] urv ML'

THHE MENAION

I27

Group One

The one who is God in the form of God, like the radiance and picture of the glory of God. The image was made visible, bearing the form of a servant, through immeasurable mercy and by the divine will, the 5 likeness as only he himself has seen. The image of God was imprinted with all detail in the likeness of his face. The multitude of angels rejoices with mortals at its coming and the world is lit up, both seen and unseen. God glorified Moses with a vision of the back of the divine attributes, io

15

and only sent a likeness of God through him to the unbelieving Israelites. Behold, the image has left an unbelieving land just as the Israelites left Egypt and has come to the great Christian capital of the new chosen people, through the divine likeness and the awesome appearance of his face. We who have been deemed worthy of looking upon his face glorify him. He who rules over all creation willingly took on poverty, enriching his divinity and those who know his lordship with no beginning. And so he

sent the God-written letter to Abgar who had asked for salvation. We joyfully and enthusiastically keep the feast of the imprint of the divine form, we rejoice in faith, drinking in its light.

20

Group Two

Moses wished to see you, Saviour, and saw your glory from a cleft behind the rocks. Elijah did not behold your being either in the light breeze or in the powerful earthquake. As is attainable from on high, you have purified our perception and now we can all see you, God and 25 man, the unseen one, not in a mystery, but in a real image.

Moses took part in the form of the ark on the mountain by divine inspiration. We have been deemed worthy to see and worship the whole immaculate form of the author of life. We all praise the image of your face in the glory of grace. The light of salvation has shone through the 30 image of Christ, who is God, grace and truth.


128

Group III-MDML¢ ML5 Iv PD Eov tov ataQayayovto; toy avftQwatOV xat' ELxova tO atQoo*EV ov EµoQaJtaatavaX-q*ch; E tcpCQELav cpw-arjS av*LS, oL' EvorXayxvLav QaXXaxtov, ovV ayyCXoiS of XQLOtC 2E tov Ev to-LS ato*ovcLv evatQooIxov to-LS a'LtovoL tE TtdOLV Evrj%OOV oLOEOatota tfg tQaLOtrjtoS &ya*ott]ta, OLC 'q'V xTtQ tov 8La

5

oov toy "Eotrjoa; TO toStaQxq Tf; OXEOEWS Tic atEQi OE toy ito*ov, oµov of xa! trv vooov tw LXaQU) (YOU

oooew; Tw 1LaVTOUQyCO tov xQatov; oov

ts'l9'EagA£vw GE, owtEQ EV t(J) ExtvatcuµaTL.

IO

Group IV- MD ML2ML¢ ML5 Iv D 'AyvoovvtL, to tic (3aoLXELa;, tic EnouQaviou aov, atQOS "v i [tag &ya*E tot; cp*aQtouS xa! xaµeQ3tsic avaywV, 0 ToLS auXoiS XEQOV(3Lµ aatQoGLtos, ovyxatiX*' EµoL thxQL xad Mow TOV aov &atootoxov tc4 AvyaQcu XQLOtC, EateR.wa; µvGTfQLOV oocpUUovta.

15

KaTLodhv GOU, Xoye xai oocwLa, Tov ltavtoovvaµevov atatQOS, *EOO tot)

ao Qatov ava EotatE 7t O Tciwv auihvwv TOT1S dxovo SOXOV &vfQ wato! 0QcP Q cpoV, xaTF-JTk Ittsto *eOV yLVCUOxwv oaQxo; xai a'µatoc xaL 'lpvxi; vocQaS ILQOGEILLkTlWEVOV 6 ToxaQ)-qS 06.

'A7tsi*eL0E t'fj atsQ'L trjv *eLav tov Jt60toLfIxoto; avtov, xoQTI, cwQLxtrIv 20

FVTOk v 6 yEVaQxr]S tf; a*avaoLa; ltavoXE*Qtav &vtixatrIXXd ato Tov wic of xoQ1jy6v tot; O'UoL xvocpOQrIoaoa acp&aQoLas hµa; µovrl ovvaOTEba ExQataLwoa;.

7 *avµatoµev] to OeQa(piµ tfl So?) XQLOtov Iv

ovyxatqX*e5 ML2 w@txthv]

Iv P 8 "Eotrjoac] Etrloav MI4 Io ev tw ExtvntIµatL] 13 &vaywv] &ya$wv ML2 MLq Iv D 14 Ovyxatqkfte]

20 tl] thv ML2 16-17 tov a'op&tov *eov MLI ML5 D 22-23 Svvaateia5 MLi ML2 M114 ML5 Iv D

Iv, cpQLxtlj ML4

TIE MENAION

129

Group Three

In the beginning you created man according to your image. We receive the man you made again through mercy, Christ, the true and unchanging likeness, and praise you with the angels. We wonder at you in longing, accessible to all who ask, mercifully 5 hearing us through your great goodness, by which it is fitting that you are Lord. We praise the beauty of your magnificence. 0 Saviour, you made yourself visible to the ruler, fulfilling his desire to see your nature and to be cured of his illness, grateful for your gift, Io your power to create, when he saw you in the figure.

Group Four

He who is unapproachable on the winds of the Cherubim comes all the way down to hell, to me, ignorant of your heavenly kingdom, to which in your goodness you take us, mortal and unworthy. 0 Christ, you sent 15 your apostle, a mystery of wisdom, to Abgar.

Looking upon the whole human form of your image, Word and wisdom of the Almighty Father, the unseen God, untouchable before the ages, the ruler was amazed, contemplating you as God who had taken on flesh, blood and soul. 20

0 Maiden, the founder of our race exchanged immortality for destruction, by disobedience to the divine and dread command of his Maker. You who bore the giver of life to all beings have strengthened us by the power of incorruptibility.

130


Group V-MLrML'MI4ML5IvPD Ka'ta Ti v *eLav cpvoty, owtsQ, 6 vataQxwV atavtrj avstbsos xa*' o (3QOtos bE xav *eav*Qwnos, yQaattos axQwµatinOtov tvatcooas osavtov tot) cpwttoµov Oov tot) nQoowatov tins avtio4Las tiov oov otxEtT v ovx aatsboxL-

µaoas.

5

AvtoxaQaxtw atQwtiotvnw TOO OWtfQos E siLxovLoµait oµotoµoQcpw *sovQycu µoQwTj atQ00FVaT1 OVtes of JTavtwv bsonotcuv µet' adbovs 'ts xai s'Xa(3sLas ths neatot*otss Ev avtiw xai OXCAOVtat xai XQa-

tatovvtat. `YneQ MwcEa toV *soattrly *eoyQacpovs atXaxas EµsyaXvv- Io * g, 3t0tvos(3aOµts toataQxa, Osatti V 'tot) *sov ?,oyov OF tiffs svos(3sLas nenrO'tsvxota, as ovboXws e(3Xepas *avµatovQyLas.

Group Ha - ML3 G 'Aatavtotaµsvos

atQos avLoxovta xa6 atQOg trIv rIµsTEQav to LsQov,

15

OCOTEQ, Exµayetov (YOU vvv o *socpQwv (30EGIXevs atX,qOLaoav vAOUxs'tat.

FXuxv tv rlAtos

oµµata, yXvxvtCQa bE oits i Orb, XQiOtE, tov acpoµo16)µatos ott o µhV to aiLo*rjta, avrtrj bE to vorItia cpartavys-L.

Group VIb - ML3 (VIa) G (sep.) MtxQa am atokts vatoboxrjv atQci)rly XQtotiE, fly ij OabbaLov 20 Eat'Xsvots voawv aataXattst xai tT-Is xecQos (YOU yQacp xai 'l&sLOV anoocpQaytoµa tov atQooconov (YOU.

Group VIIa - ML3 G At tthv xaQLtwv oov bWQeaL vnEQatXrjOvv*qOav, XQtOtC, a yaQ to 3tQt9]v fT) "Ebeoa EyxokatwoaµEVrl vEa bsxoithvn `Pcb[Ir) ayaWiat. 25

4 otxetrIv] ixet' v MLi ML2 ML4 D

4-5 ate8oxi[taaa5] add. E'Xoyctte navta tia

eQya x1QLov tov xvQ1OV (3otvta xai vncQvwovte sic navtag Iv io `YneQvwoaia ML2 12 c& e1ekas] evXa(3sLa5 ML21 15 Anavtotaµevov G thv (r)] tic G 16 n1 rjaLaaav

G

THE MENAION

131

Group Five

O Saviour, in your divine nature you are without visible shape, but as

a mortal you took on the form of man. You imprinted an image of yourself with no paint and you did not spurn the form of a servant, 5 even in your light-giving and supernatural face. Looking in awe at the self-imprinted prototype of the Saviour in a

representation, the same as the divine form, we have no other Lord. Trusting in it with praise and blessings, people are protected and Io

strengthened. Most worshipful one, you have been glorified above Moses who saw

God and received the tablets written by God. You received a sacred letter of God's word from the ruler, blessing you. He believed in your piety and you deigned to cure him.

Group Six

15 Your holy imprint, 0 Saviour, leaves the city in the east and comes

20

towards ours. The emperor, thoughts bent on God, receives it. Sweet is the sun shining on our eyes, but the likeness of your face, Christ, is even sweeter. One shines with light that can be felt physically, and the other with light for the mind. Small was the city that first received you, Christ, which Thaddaeus visited and set free from illness, and the writing of your hand and the imprint of your face.

Group Seven

Christ, the gifts of your graces have been multiplied. The new Rome 25 rejoices on receiving what Edessa once proudly held in its breast.


132

Group VIIb - ML3 (VIla) G (sep.)

`QQauherlc X6.WL ataQa navtas, othteQ, tons v oig twv (3Qotcuv x&v y&Q

ovx sLbos eyes ovbe xaXXos ev xaLQw tov ata&ovs &W TO ovtt navta xatscp(bTL?sc xai brlXo-L (YOU trls µoQcprls i '&Ea, rls to extvnw&Ev woTTEQ *rloavQov f 1dv bsbtQrloaL. Ergs ioxvoc lrQooacpaLQs*eLoa twv AyaQrlvcuv 1j nXrl&vs woneQ e &XXocpvXowv xL(3wt6v 'IoQargXIxrly vEOV to tov JcQoochnov vvv nQooeatLbEbwxev

5

1'lv 7cQoosxtrloato ovbe yaQ *s atov,

ExµaysLov oov, XQLotE xai ayLa XUOL nQoosnLQQLntEO*aL.

Group VIII - ML3 G

10

`fttatL tv 7taoaV vooov, Xoys *sov, ecpvyabsvoas eni yf1S Evbrlµc&v &XXa xoXnovs atQos rtatQLxovs avEQxoµevos bLa tov extvncoµatos *sQaatsvsLc tas vooous rlµuly. Ò xtEoas Xoyy navta xaL µoQcpw*eic tb &XXotQLov tic 'Nag [IOQ(Mg xatakEkowrev r`lµCLv to ibubµata ansQ vnobsxoµevoL Ev xaQa svcpQaLvo-

15

µe*a. ES oxr15 rltrloas tic oils ibeas ExocpQayLoµa o ttLotos (3aoiXevs, 6g etrltrloev, ovtws Etvxs, x'Qcs, xataXXrlXov suQaµsvoc *eLOV voµov to

Group IX - ML3 G

20

'EbEorls (3aoLxevs (3aoLXEa tcbv oXwv ov oxrintQa xad otQatov, &XX& nXrl*rl *avµatwv tcu Xoyw JtQogJEQovta EatLyvovs GE ixEtsve toV *eavOQwnov tov

ItQos avtov &cpLxEc*ai. 'ExµaysLov be dog oe 69Cov &ve(36a a "*Fog ov xat %vQLos"

3 tw ovtL navta] to navta ovn ML3 G

7 'IoµarlXitrly G

5 *rloauQos G I SeSthorltaL G

6 Et c] Trjs

12 xoXnov5 nQoc natQlxovs] [toxnou5 toiS natQLxo'S ML3

14

navta] to navta G I &?J,0'TQLov] aa,otQtov &XXotQLov G 15 xataTeTounev] xaTOLk Xk nev G I to tbLwµata aneQ vnoSexo[LevoL] iSLwµata anobexoµevoL G 18 vo[tov] no*ov G

THE MENAION

5

133

O Saviour, you were more beautiful than all men. You were neither attractive nor beautiful at the time of your passion, but you shed light on everything, and your divine form has become visible. Your likeness, imprinted onto a cloth, has been given to us. The greatness of your strength, removing from the Hagarenes, like a new Israelite ark, the imprint of your face, has now bestowed this gift together with the glory it has won. It is not fitting for holy objects to be thrown to the dogs.

Group Eight

io When you were on earth, Word of God, you cured every illness with just your word. Now that you have returned to your Father's embrace, you heal our sickness through the figure. He who created everything with his word, and took on another form,

left us the unique feature of his own form, and we greatly rejoice on 15

receiving it. The faithful king sought the copy of your form with all his heart, and as he sought so he found, Lord, the appropriate fulfilment of the divine law.

Group Nine

zo The king of Edessa recognised you as king of all, not bearing a sceptre and army, but working a host of wonders with just a word. He asked

you, man and God, to come to him. When he saw your imprint he cried out, You are Lord and God.

134


GroupX - GK

"Q tov

*avµatog, 6 JtQocprltag µovov µsXstwv xai teQata

8vvaµeLg tE *swQthv 'IoQarlXLtrls Xaos toy svsQyetrjv XQLOtoy xa! XvtQwtrly aJtoJLEµnEtal KiQLOV avrlxoos bE yQacpcuv xai tu)v *avµatwv a*Catog A'tya9os Ey T, RaoiXcLa toOtov e iXa(3U)S JtQOtQ£JLetaL otxeLhoao'&aL 86 rl

5

toy

T6 EXsos. "Q *EO11xt tov boyµatos Ev Jtavti E'1`}'VEL, Jtds 6 JtoLCOV to *EX,rlµa *eo'U

xai tovtov rltwv bextos avt4 cprloL, tovtov OcpQayic triXavyrls 6 to JtoXu aµrloaµevos E"40;, rltrloas xaL dXrlcpws trls *sav*QcwJtoO µoQcpflc EoQtLOV i4t%t v OwtrIQLav to aJtavyaoµa ME! r`lµLv avtcu xoQsiav

10

xai EX,JLLba C'MOktirQw6LV.

Xa"LQe tcuv Jttotwv 6µrly1QLg xarhoQthoa JtLotsL µoQcprly trly OEOyQacpov ,y T& otOLfly E yQaley Ea'Ut(u, 6 ` aox11µatL0tO ES yEVµatL 7taytO'UQy(A),, O'

xsLa ovvExwv JtQoOtayµatL, 6 oQog 6 tov JtatQos xai tw AvyaQw Jtct Cc xe JtLOte'UOavnL tatitTly JtQooxvveLV xci (YE(3eiv OdXXOv 6)g JtaQaxXrltov citootokOL; By Jt6XaL o'UQavO*sv

15

Group XI-GK Ewµatlxthg µoQcpw*fjvaL to xat' r`lµd; 6 to JrQLv aowµatos evboxia JtatQLxrl µrl aJtavrlvaµsvos µoQcprls ExaQL6ato rlµdLv r9etov ExtvJtwµa. `H a3taQ6EXaxtoc cpvnL; o tov JtatQos oQoc ax9L(3eoratos trly (3QotELav 20 bJLeX*Y0v oaQxa i&(b ata Ev yfl xataXEXoLJtev YlltLV Ei; O'UQavo'US

aWLEX&CUV.

EaXevoµEVrly a3tatrl tov bvOREVOV; trly xXrlQOVOµLav (YOU Ebixauwoas XQLOte tots oEJttoL; oov Jta*eoty avtrly ebQauuoaL xai µoQcprls t4 ExtvJLCUµatL.

Group XII - von Dobschutz, Christusbilder' IIoLoig o'L yrlysveLS oµµaoLV citoiPOµs*a oov trly ELxova,'ly to tCOV ayyeXwv

orQatevµata (3XEJteiv abccos ov bs8vvrlrcL *c1xcu cpwti aotQaJttolteVrly; 'AJtaiQcL yaQ alto yfls &Jtk nwv OrlµEQov xal JtoXLV JtQOS (3acLXLba xai Xaov

4 anone[ntietia, G

11 eXnI8a] eX,ndSwv G

' Ernst Von Dobschutz, Christusbilder, Untersuchungen zur christlichen Legende, Leipzig 1899,

pp. 125-126 of second appendix.

25

THE MENAION

135

Group Ten

O incredible wonder! The Jewish people alone cared for the prophets-

they saw the miracles and wonders of Christ in his goodness and rejected the Lord and redeemer. Abgar in his kingdom did not know 5 the scriptures and had not seen any miracles, and yet in faith he made haste to establish contact in glory with the source of mercy. 0 the divine sound of God's teaching for all peoples! Everyone who does the will of God and seeks him out will be declared acceptable for him. The shining seal, he who shows abundant mercy, sought the io radiance of the form of God made man in purity for us to keep for him this joyous feast day, salvation and the hope of redemption. Greetings to the assembly of the faithful, who in faith revere the divinely made form which the one who is without form made of himself through the spirit of creation. He who holds the universe together by 15 his word, the radiance of the Father, sent it to Abgar in his belief to worship and revere as another Paraclete, which in the past he sent to the apostles from heaven.

Group Eleven

He who was bodiless at first did not refuse to take on a body among us 20 through the Father's will. He granted us the divine figure of his form. The unchanging nature, the precise definition of the Father took on human flesh and left us his appearance on earth when he went up to heaven.

0 Christ, you justified your inheritance that had been shaken 25 through the trickery of the evil one, and you strengthened it through your holy passion and the figure of your form.

Group Twelve

With what eyes shall we who are born on earth look upon your image,

when the hosts of angels cannot look at it without fear as it flashed 30 with divine light? Today it leaves the land of unbelievers and through

the divine will comes to stay in the queen of cities, and amidst a

136


E'U7EPf EnLSm..LEL *ELa vr1 csL, T(YnSQ to Eia68w En£vcJQaiVOVtaL (3awLXELs

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15

THE MENAION

5

137

believing people. The emperors rejoice at its coming, Christ, and fall down before it in fear and faith. With what hands shall we who are made of earth touch your image, 0 Word? How shall we, stained by sin, touch our sinless God? How shall we in defilement touch the unapproachable one? The Cherubim

hide their faces in fear and the Seraphim cannot bear to look upon your glory. Creation serves you in fear. And so do not condemn us, Christ, who receive your awe-filled form unworthily but in faith.

Once more the divine day of the Lord's feast is here. He who is io seated on high has now clearly come to us in his holy image, he who is not seen by the Cherubim on high is seen in an image by those he became like, indescribably formed by the undefiled finger of the Father according to his likeness. We are made holy by worshipping it in faith and love. 15

We venerate your undefiled image, o good one, and ask for forgiveness for our sins, Christ and God. You were willingly crucified to redeem those you had made from slavery under the enemy, and so we cry out to you in gratitude-you have filled everything with joy by coming down to us to save the world, Saviour.

PLATES 1-15

author. the by Photograph Athos. Mount Latvra, Mcgisti of monastery the at chapel side in Mandylion

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by Photograph Athos. Mount Stavronikita, of monastery the from Mandylion 2.

author. the by Photograph Athos. Mount Ancireas, Agios of Skete abandoned the firom Mandylion 3.

4. \loclern Manclylion for sale to tourists in Ouranoupolis. Photograph by the author.

Cappadocia. Photogn-aph by Lennox Manton. With kind permission of the photographer.

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PART TWO

THE IMAGE OF EDESSA

CHAPTER ONE

THE ABGAR LEGEND

Central to the early history of the Image of Edessa is the legend of Abgar. The difference in terminology is immediately apparent-the Image as such has a history whereas the Abgar episode can only be classed as legend.' It is often stated that every legend is founded on a substratum of fact, but my intention in this case is to clearly state that the story of Abgar sending a messenger to Christ and receiving an image of whatever description in return is not based on historical fact. Stated quite simply, it did not happen.

The Decree of Gelasius declared the two letters (the one Abgar sent to Jesus and the reply) apocryphal towards the end of the fifth century' and both Augustine3 and Jerome4 state that Jesus left nothing in writing. More recently, Tixeront's argument that part of the letter is based on a gospel text is proof enough that the letters do not date from Jesus' time: the words in Abgar's letter to Jesus tvcpX0vs ava(3XEatsty ttOLELs, xwAOVc 768QL7tatELV, XE?tQ0' g

xai VExQO'Ug EyELQEL;

(albeit with xai axa*aQta JTVEVµata xai SaL Lovag EXavvsiS, xai toes iv &Qcctsi8Ls interpolated) are a direct echo µaxQovooia

of Jesus' reply to the envoys from John the Baptist in Matthew 11:5 and Luke 7:22, tvcpXoi avct

?., atoucLV xai xwXoi 7ceQL7tat01JOLV, X£?tQOi

xa*aQLUovtaL ... xai VEXQoi EyELQ0VtaL.5

1 Although as recently as 1896 it was classified as "ein historisches Factum" by J. Nirschl in Der Briefivechsel des Konigs Abgar von Edessa mit Jesus in Jerusalem oder die Abgarfrage (Mainz 1896), 336.

2 "Epistula Iesu ad Abgarum, aprocrypha; epistula Abgari ad lesum, apocrypha", cf. Ernst Von DobschUtz, Das Decretum Gelasianum de libris recipiendis et non recipiendis in kritischem text herausgegeben and untersucht (Leipzig 1912).

3 "Si enim prolatae fuerint aliquae litterae, quae nullo alio narrante ipsius proprie Christe esse dicantur", Augustine, Contra Faustum 28:4; cf Migne, Patrologia Latina 42:

436-487

4 In Ezech. 44:29, cf. Migne, Patrologia Latina 25443 5 Joseph Tixeront, Les 0rigines de l'Eglise d'Edesse et la Legende d'Abgar (Paris 1888), 138-140.

142

THE ABGAR LEGEND

Given that the letter contains an echo of the gospel, it must be later and therefore apocryphal. If the letter from Abgar to Jesus is apocryphal, then quite logically the reply must be too. The reply also contains an echo of the gospel (John in this case), not as clearly as

the above but a direct influence is apparent nevertheless-compare the opening words of Christ's reply to Abgar MaxaQLos EL, AveyaQE, JcLotEVOas ev Eµoi, xai µq koQaxcus µE to John 20:29, MaxaQLoL of

d1

tbovtEs xai at10t8V6avtes. An even more convincing argument, one that even Tixeront overlooked, is the second sentence in Jesus' reply to Abgar. The words FEatQauttal 'yaQ atEQi eµov, toys EcuQaxotas µE µrl ,1t66tE1 E1v Ev 2µo6 are as clear a reference as could exist that the gospels

have already been written and evidence of a lack of care in the writing of the letter. For the living Jesus to state that "it is written about me" (sc. in a gospel) is a grave anachronism. The text of the letter as it stands could never date from Jesus' lifetime.

However, the legend lived on as truth into the Middle Ages and even up to the nineteenth century,6 showing that popular opinion was quite immune to such arguments. Santos Otero attributes the legend to a desire to link the origins of Christianity in Edessa with apostolic times-more specifically, to celebrate the conversion of Abgar IX, who reigned until A.D. 216.'

A definition as legend, however, should under no circumstances be taken as dismissive. While it is true that history has no say on miraculous cures or supernatural happenings, the whole Abgar story (especially Christ's reply to Abgar, which came to be used as a kind of talisman or good luck charm) is the most durable element in the history of the Image, the one that kept it alive long after the Image itself was forgotten.

Eusebius of Caesarea

The earliest surviving written account of the Abgar legend dates from the beginning of the fourth century, in Eusebius' Ecclesiastical History, although this version of the legend is not the same as the later ones.

The historian dates the events to the year 340 of the Seleucid era, 6 Cf W. Cureton, Ancient Syriac Documents (Edinburgh 1864), 155. 7 Aurelio Santos Otero, Los Evangelios Apocrifos (Madrid 1956), 662. The majority of

scholars prefer Abgar VIII as the first Christian king of Edessa.

THE ABGAR LEGEND

143

which would be A.D. 30.8 Later versions place the Abgar episode just days before the crucifixion, and that seems to be what Eusebius had in mind.

Eusebius does not name the person that Jesus will send to Abgar (at least not when the letter is quoted-he says elsewhere that it was Thaddaeus, one of the seventy-two, who was sent by Thomas), neither does he make any mention of Jesus' promise (at the end of the letter sent in reply to the king) to keep the city of Edessa safe from any enemy attack. The promise was most probably added shortly after the middle

of the fourth century, when Edessa became a Roman outpost on the borders of Persian territory. The main difference for the import of this study is that Eusebius knew nothing of any image or portrait. The historian claims that his account is based on documents kept

in the city of Edessa-that he translated the letters directly from the Syriac, a claim that can never be established with any certainty. If it is true, then we must assume that the records he consulted did not contain any reference to the Image either. Would this mean that the Image did not exist when Eusebius wrote, or that it had been forgotten and/or hidden as the Narratio de imagine Edessena claims? The question is quite thorny. The dangers of arguing ex silentio are well-known and need no further comment, but on the other hand the Narratio de imagine Edessena can hardly be taken as

a trustworthy historical source on its own without other supporting sources.

When telling the story of Abgar's conversion, Eusebius does state that when Thaddaeus entered into the king's presence, a great vision (oQaµa R. ya) was seen on his face. In the Narratio de imagine Edessena, Thaddaeus places the Image over his own face before entering into the king's presence, and Abgar saw from afar a great light emanating from the apostle's face. If the vision mentioned by Eusebius was in some way

related to light proceding from the Image in the Narratio, this could mean that Eusebius used a source that included the story of the Image but then deliberately omitted mention of the Image itself (or that the source he was using had omitted it), but the detail could equally well be explained by the anonymus author of the Narratio de imagine Edessena

finding a meaning for Eusebius' unexplained "great vision". If it was Eusebius who omitted the reference to the Image, he clearly did not 8 Desreumaux gives A.D. 28-29, cf. Histoire du roi Abgar et de Jesus (Turnhout 1993), 13.

144

THE ABGAR LEGEND

relate this great vision to the Image, otherwise he would surely have omitted this too (unless he overlooked this detail after omitting the Image).

The Doctrine of Addai

Less than a hundred years later, the Image appears in the Syriac work known as the Doctrine of Addai, which in its present form would appear

to date from about AD 400.9 In Syriac tradition the text is simply known as Labubna, named after the scribe (real or imaginary) who copied the text and signed it at the end. Drijvers10 states that the text is "clearly meant to defend orthodox beliefs at Edessa against all kinds of heretics pretending that orthodoxy goes back to Edessa's first apostle sent by Jesus himself". According to this version (which according to Runciman, "seems to

be an emended and enlarged edition of the documents that Eusebius saw at Edessa"),11 Abgar sent a messenger to Jesus-Hanan (presumably the same person as Ananias)-who was an artist. In Eusebius' account, Ananias is a very minor character-he is hardly mentioned at all, and when he is, he is described as a zaxvbpoµoc or messenger, whereas in the Doctrine of Addai he is a high official in Abgar's court, a scribe and artist.

In the Doctrine, Hanan painted a portrait of Christ and took it back to Edessa. The Image therefore is certainly present in this version

of the legend, although under a very different format from the later axstpo3toirjtos descriptions. Desreumaux suggests that the episode of the portrait is "la reponse a la question des deux princes, reponse que la predication de 1'ap0^ tre traduit toutefois en clair: Le corps est la pourpre pure de sa divinite illustre; c'est grace a lui que nous pouvons voir sa divinite cachee".12 9 Mirkovie dates it to c. 500, c£ Prelude to Constantine (Frankfurt 2004), 8. Edition of text in The Teaching ofAddai, translated by George Howard (London 1876, reprinted by The Society of Biblical Literature, Michigan 1g81). 10 H J.W. Drijvers, Cults and Beliefs at Edessa (Leiden 1980), 33.

11 Steven Runciman, `Some Remarks on the Image of Edessa', Cambridge Historical Journal 3, (1931), 240. Mirkovic calls it a "conglomerate of stories taken from a variety of sources", Prelude to Constantine (Frankfurt 2004), 31. C£ Santos Aurelio, Los Evangelios

Apocrifos (Madrid 1956), 663, attributing the differences between Eusebius and the Doctrine of Addai to there being two ancient versions, different but parallel. 12 Alain Desreumaux, Histoire du roi Abgar et de Jesus (Turnhout 1993),

3 1.

TIE ABGAR LEGEND

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The promise to make the city invincible also appears in Jesus' reply to Abgar-the beginning of the lengthy process that led to the letter's use as a general talisman or good luck charm. The promise was mentioned in a letter from Darius to Augustine in 429: Adfuit Deus regi, sanatus est, et amplificato petitionis munere, per epistolam non modo salutem ut supplici, sed etiam securitatem ut regi transmisit; iussit insuper eius urbem ab hostibus in perpetuum esse ac semper immunem.

And so God visited the king, and the king was cured. He received more

than he had asked for, as not only did God give him health as to a supplicant through the letter, but also safety as to a king; for he also decreed that his city would be safe forever from enemies.

This promise to keep the city safe from enemy attacks (or at least to prevent hostile victories) did not become immediately known in western tradition.

Another significant difference between Eusebius' account and the

Doctrine of Addai is that in the latter Jesus' reply to Abgar is an oral message (although the content is virtually the same, excepting the addition of the last sentence promising that the city will never fall into enemy hands), whereas Eusebius has Christ answer in writing.

The Acts of Thaddaeus

Palmer dates this Greek text to between A.D. 6og and 726.13 Lipsius, who edited and published the text, states that the additions to Eusebius' version were made towards the end of the fourth century. 14 The Acts tell us that Lebbaios was a native of Edessa who came to Jerusalem when John the Baptist was preaching-he was baptised and took the name of Thaddaeus. He was then chosen as one of the twelve

disciples. The Acts then tell the story of Abgar-the king's letter to Christ is a fairly free adaptation of Eusebius' version, although nothing

substantial is modified. Instructions are given to Ananias to bring a description of Christ just as in the Synaxarion, but the instructions are somewhat shorter:

-

13 Andrew Palmer translated (with an introduction) a Greek version of the Abgar legend in an appendix to Alain Desreumaux, Histoire du roi Abgar et de Jesus (Turnhout 1993), 137.

14 R. Lipsius, Acta Apostolorum Apocrypha (Darmstadt 1959), cvii.

146

THE ABGAR LEGEND IIaQayysLXas tw'Avavia o'A(3yaQos i(YtoQTj0oL tov XQLOtov axQL(3ws, atoLas

ei8eas Eotiv, nT)v tE XLxiav xai. tQixa xai. altXtus atavta.

Abgar told Ananias to record Christ's exact appearance, what he looked like, his stature, his hair and everything in detail.

There is an interesting variant in one of the two manuscripts Lipsius used for his edition of the Acts of Thaddaeus. In Vindobonensis bybl. Caesar. hist. gr. 45 (olim 14), which he dates to the ninth or tenth century, this same paragraph ends with the words atavta avrov to sEX1 (his whole body)-i.e. Abgar is telling his artist to bring back a painting of the whole body of Christ. The cloth that Jesus wipes his face with is called both tEtQa8LJtXov and oLvbtuv, bringing into the story for the first time the idea that the Image was on cloth. Jesus' reply to Abgar is oral, not written, and much shorter than other versions: ooL xai tp 5t6XEL oou, on SLa tovto 1jXoov, ata*Etv vateQ tov xooµou xai. avaoTTIvaL xcL GlvaotTIoaL toiU 1cQo7tatoQas. MEta (SE to ClvaATjt)1"Vai

QE Eis o(Qavovs aato(ytEX6) 6oL toy µaNtrlv tou t1E xai 68ilyrIt1EL oe Eis naoav &VIfticiv xaL of xai

otltLs CP(OtiocL ItOXLv oou.

Peace to you and your city, as this is what I came for, to suffer for the world, to rise and to raise our forefathers. When I have been taken up to heaven I will send you a disciple of mine called Thaddaeus, who will enlighten you and lead both you and your city into all truth. Egeria

Egeria was a nun who went on a pilgrimage to visit the holy places towards the end of the fourth century.15 Her origins are not clear, but she could very well have come from the north west of Spain.16 She kept a record of her visits and experiences, which has unfortunately not come down to us complete, although the account of her visit to Edessa has survived."

15 J.B. Segal, Edessa `The Blessed City' (Oxford 1970, 2nd edition Piscataway 2001), 66,

mistakenly places her pilgrimage in the "middle of the fifth century". 16 J.B. Segal, Edessa `The Blessed Gity' (Oxford 1970, 2nd edition Piscataway 2001), 183, prefers Southern Gaul. 17 Critical edition by Agustin Arce, Itinerario de la Virgen Egeria (381-384). Edition Critica del Texto Latino, Variantess, Traduccion Anotada, Documentos Auxiliares, Amplia Introduction,

Planosy Notas (Madrid 1980).

THE ABGAR LEGEND

147

Egeria records the story of Abgar as related to her by the local bishop. The letters to and from Jesus are mentioned but not quoted. The bishop read them to her and gave her copies (the text seems to suggest that he gave her the originals in his keeping; epistolas ipsas sive Aggari ad Dominum sive Domini ad Aggarum), although it would be more

prudent to assume that she meant copies. Egeria puts on record that she already had copies of the letters in her homeland, but that the ones she saw and heard in Edessa were longer (nam vere amplius est quod hic accepa). The letters are not reproduced in Egeria's account of her visit to Edessa and we do not know the text of the copies she had back home, so neither can we know for sure what additions the Edessa letters had. It could very well be that the addition was the promise of invincibilityin fact, when the bishop tells Egeria the story of Abgar, he recounts the Persian attack and how Abgar prayed at the city gates; Domine Iesu, to promiseras nobis, ne aliquis hostium ingrederetur civitatem istam, showing that

the promise was at least known in the city at the time.

In the surviving account, Egeria does not mention Thaddaeus/ Addai in connection with Abgar, but her account of the legend is hardly complete (no mention is made either of Abgar's illness or of Ananias in Jerusalem) and so no conclusions should be drawn from this. What is significant is that Egeria does not know anything about an image or portrait of Christ. No matter how patchy or summarised the rest of the account is, had the bishop known anything at all about the Image (or had it been openly present in the city), Egeria would have included such a holy object in her writings. Many have concluded that

this is proof that the Image of Edessa did not exist at the time when Egeria visited the city, but this is not a logical step. The conclusion from Egeria is that neither the bishop nor anyone else in the city knew about the Image, and there could be various reasons to explain thisthe Image's non-existence is just one of these possible explanations. Another is that the Narratio de imagine Edessena description of how the

Image was hidden (or lost) at this time is based on a true event in its origins, in which case neither Egeria nor the bishop would have been aware of the Image's existence. The problem with this explanation is that it seems much more likely that the Narratio de imagine Edessena version of the Image's history before its (re)appearance in the sixth century was made up to take its origins back to the time of Christ. There are no known written records before the tenth century of the Image's being hidden away. That said, the fact that a pre-sixth century history was put together four hundred years later can not be used as an

THE ABGAR LEGEND

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argument to show that the Image's origins are to be found in the sixth century; it simply means that the origins lie obscured in the mists of time.

Procopius

Procopius wrote in the middle of the sixth century, shortly after the failed Persian attack on Edessa. He does not mention the miraculous role of the Image, and informs his readers that the promise of the city's invincibility was unknown in the first versions of the letter. He adds (with a touch of sarcasm) that since everyone believed in the promise, God had to honour it so as not to make believers look foolish:18 Tovto tqs Entotok% to &xpoteX£vtLOV, of LiV ex£Lvov tov XQ6VOV thv

iotopkav Ovyyp&rpavt£s oiSaµf eyvcooav. Ov y&p ovv O,89 nrl avtov en£µvrlofr clay. 'E8£0orrivoi Se avto vv tf E71L0toXf £vpEo*aL Taoly, 600t£ c4thk L xal &V&ygantov oiitco t71y ecLOto?dp' &vt' &XXov nov cpvXax-n pLOV ev

tat; n67 £w5 n£nolrlvtaL nv7 aLs. K& µo not£ evvoLa yEyov£v uls £e tavta, an£p epprlrr) o XpLOtos eyparU£v, &W "TL es tovto So ds &vftpwnoL 15X*ov, (bs µr)not£ avtot5 7[X6v115 tLVa oxftLV 6L80Lr).

Those who wrote the history of the time had no knowledge whatsoever of the final sentence of this letter. They make no mention of it anywhere.

The inhabitants of Edessa say that they found it with the letter and doubtless had this one inscribed on the gates of the city in place of the other one. I would doubt that Christ wrote this, but given that people

came to believe he had, he let it be so, so as not to give reasons for believing it false.

Drijvers ruthlessly concludes that Procopius did not mention the Image

"not because he was not interested in miracles, but because such an image simply did not exist",19 although despite his silence, both von Dobschiitz and Runciman suggest that the legend has a historical foundation.20

18 Bellum Persicum 11:26-27, cf. J. Haury and G. Wirth (ed.) Procopius, Bellum Persicum (Leipzig 1962-1963), 268ff 19 Various authors, The Holy Face and the Paradox of Representation (Bologna 1998), 18. 20 Cf. Ernst Kitzinger, The Art of Byzantium and the Medieval West (Indiana 1976), 103.

THE ABGAR LEGEND

149

Evagrius

Writing towards the end of the sixth century, the historian Evagrius Scholasticus tells the story of how the portrait of Christ saved the city of Edessa when the Persians attacked in AD 544. He gives no account of how the Image came to be in Edessa and mentions nothing of its origins, but does take it for granted that his readers would know exactly what he was referring to.

Evagrius' account is to be found in Book IV of his history, chapter 27.21 The story seems to be based on Procopius' earlier account, although with a significant addition not found in the source-the intervention of the Image of Edessa as the miraculous solution for setting ablaze the wood underground. This is the earliest mention of the Image's presence in Edessa in a historical work, as opposed to a text specifically devoted to the Image itself. Procopius does mention the difficulties in lighting the fire, although

Evagrius, in his eagerness to relate the role of the Image, eliminates various details. According to Whitby,22 "the acheiropoietos miracle is then

inserted, quite smoothly, at the point where Procopius describes the defenders' problems with igniting the material in their mine". There has been quite a heated debate recently about whether the episode is a later interpolation or did actually form part of Evagrius' original text this debate is analysed in the next chapter.

The Oxford and Cairo Fragments of the Abgar correspondence

The Oxford Bodleian Gr. Th. b 1 and Cairo 10 736 papyrus fragments contain a unique version of the Abgar correspondence, although the poor state of the papyri means that little can now be read.23 The two have been identified as proceeding from the same document (confirmed by the same unidentified hand on the verso of both), and dated to the sixth or seventh century.

21 Cf. Michael Whitby, The Ecclesiastical History of Evagrius Scholasticus (Liverpool 2000),

225-228. 22 Michael Whitby, The Ecclesiastical History of Evagrius Scholasticus (Liverpool 2000),

m.

23 Both are loose leaves.

THE ABGAR LEGEND

150

The transcription and translation of Cairo 10 736 is as follows: yaQou tou (3aoLX£ws

autwv av£ota toutwv avayvwoLV aQ V £n £yoV tou (3aoLWwg TOW naQa, XY av£yvw be £JLL autou oorjµ£LOOaµ£voc uoas be o (3aoLX£us A(3yaQo5 oTnIxooLV a1Tw µ£TaoTaoLv

Tov£µEVw xaLog

(of Ab)gar the king what they had sent on reading it before the king about the Christ read it for him written When king Abgar heard this he was amazed those who were with him

The transcription and translation of the Oxford fragment (the correspondence) is nQos µ5 xoucTaL µoL OU

&wxouoiV o£ TLV oµLXQotaTTj

Tauna o xwg µ£

QLOS £L OU £JLLOtcUOas £V £q.tot. 1111

L yap J EQL 5µ0u OU OL £wQ0Exot£5 IS OU µrl n16T5U

i £wQ0Exots5 µ5 autoL oucLV ROLL 1JoovtuL n£QL S£ ou £yQanas µoL

V SµoL xaL OL m

JLavta SL a otuXTIv SvTa *a JtXfjQwoaL XaL µETU, TO nkrjQwoaL avaX,rjµcp*rJvaL 3Qoc Toy anouT£LXavta µ£ TLVU x n£LSav avaXnjµ oL

ToV µa*flt

LaoTITaL

xaL wrjv xa

aQaoxrjTaL

noXs

to me I have heard that persecute you small

this for believing in me without (having se)en me. about me that those who see me will not beli(eve in me) and those who have not seen me

THE ABGAR LEGEND

151

lieve and live. As for what you wrote to me everything I was sent here for and after fulfilling this be taken up to the Father who sent me. When I have been taken one of my disciples who will cure give life and city

The two fragments were analysed by Rolf Peppermuller'24 who reached the following conclusions:

i. The account seems to refer to an earlier version than that of Eusebius or the present Doctrina Addai. 2. The text is not a simple copy of Eusebius. 3. It appears that the Doctrina Addai as it now stands takes the same view as these papyrus texts but is not a word for word translation, as there are certain differences between the two. 4. The Doctrina Addai has additions compared to the papyrus text, but also ommissions. The papyrus texts would seem to be a translation of a lost earlier Syriac source than the Doctrina Addai.

If a Greek version independent of Eusebius did indeed exist, then the tradition of the Abgar legend is more complicated than previously assumed, although the strongest influence in later times proceeds from Eusebius' text. Taking these fragments into account, and the differences in the correspondence mentioned by Egeria, it would appear that there never was an original authoritative text of the Abgar legend. From the very beginning it was open to modification and adaptation-the text recorded by Eusebius became "standard" thanks to the historian's own reputation, rather than any innate quality of the text itself.

John Damascene

The Image's origins are also told in the writings ofJohn Damascene. In De Fide Orthodoxy he says25

24 Rolf Peppermuller, `Griechische Paprusfragmente der Doctrina Addai', Vigiliae Christianae 25 (1971), 289-301-

25 Cf Bonifatius Kotter, O.S.B. (ed.), Die Schriften des Johannes von Damaskos Vol. 2 (Berlin 1973), 2o6-2o8.

THE ABGAR LEGEND

152

co xvQtos, Avy&Qov tov tfs 'ESeoorlvwv n6Xsw5 (3aoaa,evovtoc L;wyQ&cpoy

&nooteL) autos tQiv tov xugiov oµotoyeacpqoat stxova xat µ Svvr)&vtos tov LowyQ&cpou SL&

&nootLX(3ovoav tov nQoownov XaµnQotrjta, autos

Lµ&ttov tw oLxskw nQoocilnu) t4) *siw xaL L;wonotcw SSLOELS

tw LµatLw to eavtov &ncLxovcoµa xaL oiitws aateotEIAa tovto no*ovvtL tci) Avy&Qw.

Abgar, king of the city of Edessa, sent an artist to paint the Lord's image

but could not do so because of the shining brilliance of his face. The Lord therefore placed a large cloth on his divine and life-giving face and

wiped his own imprint onto it. He sent this to Abgar in answer to his request.

And again in De Imaginibus Oratio I,26 Aoyos &vw*ev Fig 4tds ataQabsboµevos x&teioiv, AvyaQov, tov 'ESeoorls &vaxta cprlµt t tov xvQLov nQOs 1letoy exnvQosv0evta eQWta &xofl avtov enLoxewty e actovvtas. El Se &Qvrl1aeLrl &neotuXxevat nQeo(3ecs, o yvovta tovro SQ&oecv, to tovtov XEXE'OEL oµoIwµa l wyQ&cpw tov n&vta siMoma, xai n&vta Svv&µevov, T6 Q&xos siX1jcpevac, xai tw atQoa-

cunw nQooeveyx&µevov, iv tovtw tov eixetov o xai µexQi tov vvv owtetat.

XaQaxtiQa,

An ancient story has come down to us about Abgar-I mean the ruler of Edessa-who heard all about the Lord, and a godly desire was kindled in him. He sent some messengers to ask the Lord to come and see him. Should the Lord refuse, they had to paint his likeness as an artist would. As the Lord knows and is aware of everything, and can do everything, he took a piece of cloth and held it to his face-his image was imprinted onto the cloth and has survived to our own times.

The story has developed in that although Abgar sends an artist to paint Christ's portrait, this turns out to be impossible and Jesus ends up taking a cloth (the word used in the first version here is i i&nLov, normally used of a large outer cloak, while the second version uses the much more frequent word for the cloth the Image was imprinted onto, Q&xos). The Image then is no longer a human painting but a miraculous imprint on a cloth. The Letter to the Emperor Theophilus is sometimes included among the works of John Damascene, although it dates from a hundred years after his death. The Image is mentioned in this letter:

26 Cf. Bonifatius Kotter, O.S.B. (ed.), Die Schriften des Johannes von Damaskos Vol. 3 (Berlin 1975), 114.

THE ABGAR LEGEND

153

Kai autos be 6 twv bXwv o0)tr1Q xal xvQLos EatL yfl; etL atoXLtsvoµsvo;, to Exµayetov tr1S ayLa; µoQtprls avtov Ev ooubct kp AvyaQw ttu toat&Qxrl tr1S 'Ebsoci vt3v µeyakoatoXsw; bta OabbaLov tov *gcate6LOv aatootoXov Exateµas xai toy *etov LbQwta tov atQootoatov Evwtoµattet, to xaQaxtr1QLOttx& i&6[tata avtov aatootul;wv Ev tovtw, oatEQ Exµaystov µhxQL tic cn tcQov 11 AcqutQotatrl xai µeyaXwvvµos tu>v 'Ebco(Yrlvwv at&Ls u)OWLEQ

oxrlattQov I3aoLXtx6v xatExovoa avxct xai xoµatatcL.

While the Lord and Saviour of all was on earth he wiped the imprint of his holy form onto a sudarium and sent it to Abgar, the ruler of the city of Edessa, via the godly apostle Thaddaeus. He wiped the divine sweat from his face and transferred his own likeness onto the cloth-the famous and renowned city of Edessa has held the imprint to this day, taking pride and glory in it as if it were a royal sceptre.

The basic story does not seem to have changed much here, although there is a reference to Jesus wiping the sweat off his face to form the Image. Could this be the same story as the second version contained in the .Narratio de imagine Edessena (i.e. the Image was formed when Jesus

wiped his face in Gethsemane while sweating blood), or was the sweat just suggested by the use of the word oovbct Lw?

The Nouthesia Gerontos

This text was written before 787, perhaps even before 77o and is one of the few texts that survive from the First Iconoclasm.27 The text relating to the Abgar legend is as follows: Ò yeQwv ecprl `'EcpaveQwoev Eavtov 6 xvQto; xai *e6; r`lµtov xai tas JTOkk&s avtov te7,,wv davµatovQyLas, aatrlWev 1 (3orl au'-1013 Fig atdoav trly

yiy xai E*avµaoav atavta to e*vrl. BaOLXevs be tts ovoµatt AvyaQo; ato*w *do) Eateiyoµsvo; tov tbety av&ov, xai bta to slvat avtov AocIQLov ovx Loxvev. Kai n4tVa; tons &atootoXov; avtov cis mQso(3siav XEyovte; a&c4:r 'EA*e atQos r`lµd; &xovoµsv yaQ to µsyaka xai *avµaOta, a EQyai;et Ev tots 'Iovbcdot;. OcvQo koLatov xai Ev r`lµty, 6va acLOtevowµsv ott Ov el to www; xaL

tj bola twv E*vwv. KaL tpriOLV atQo; avtov; 6 xvQLOS Ovx &atcct&kr)v st µrl Ev tcu oYxw 'IOQarl7. KaL rlv avtot; cbubv 6 (3aOL7 svs 'Eau e) Orl ev xai xaXws et xaI µrl yc, tic µoQtpl; avtov &ataQaXXaxtws trly eixova &yayctc

µot va Ev avtrl xataaxw µov tbv atoftov. KaL atokk& xoattaoavtc;, ovx µoQtprly. 'I&irv be trly atE(ttty avtwv toxvov trly ayLav avtov

27 Preserved in Mosquensis Historici Musei 265, sacc. IX/X. Edited by B.M. Melioranskij, Georgij Kiprianin I Ioann lerusalimianin, dva maloizviestnych bortsa za pravoslavie v VIII

niekie, (St. Petersburg igoi), V-XXXIX.

THE ABGAR LEGEND

154

XpLOnos, o

f µ@v, xaL enLAaP6[t£voc oLv86VL xal tci6

otxELaLs XE@(YLV

enL*ELC iv t4.) axpavtw avzov npocith up, xaL dv£v iiXils xai xpwµatwv eyevEto 1J dxpavtoc avzov £ixwv. Kcd eSwxEV avtrJV tots &nootaX£tcLv napes Avyc'E tw (3aoix£t xal ii Xoyr1o£v avtovc tE xal triv n6kLv, eSpaoas avtqs xal to *£µeXLa, xa*wc xal o *Eocpopoc natQ1Q ljµwv'Ecppais &YlyEitaL eotLV o koyoc". ev tw My tijc 8La1NxrJc avzov xaL a

The old man said, "When our Lord and God revealed himself and his many wonderful miracles, his fame spread over the whole land and people were amazed. A certain king, called Abgar, was filled with a godly desire to see Jesus but as he was Assyrian, he could not. He sent some messengers with the mission to say to him, "Come to us. We have heard about the great wonders that you work among the Jews. Come and live with us so that we might believe you are the light and glory of the nations". And the Lord replied to them, "I was only sent to the house of Israel". The king had told them, "If he comes, fine and good. If he does not, bring me the exact image of his form so that I might fulfil my desire". No matter how hard they tried they were not able to produce an image of his form. Seeing their faith, Christ our Saviour took hold of a linen cloth and with his own hands placed it on his undefiled face, and without paint or any other matter his undefiled image was imprinted onto the cloth. He gave it to the messengers King Abgar had sent, blessing them, the king and the city, strengthening the foundations of the city, as our God-bearing father Ephraim tells us in his writingsand the word is true."

The legend is slightly different to later versions in that both Abgar's message to Jesus and the reply are oral, and the content of the message is both shorter and different (as would befit a supposedly oral "admonition"). Emphasis is placed on the fact that the resulting image was a miraculous intervention and involved no paint or artistic skills. The image was imprinted onto a GLV8cIv or linen cloth.

The Narratio de imagine Edessena

This is the longest version of the whole legend, and is attributed within the text itself to the emperor Constantine Porphyrogenitus.28 Von Dobschutz rejects the emperor's authorship, postulating instead that the text

was written by a courtier, but under Constantine's close supervision

28 As recently as 2001-cf. B. Flusin, 'Les reliques de la Sainte-Chapelle et leur passe imperial', in the exhibition catalogue Le tresor de la Sainte-Chapelle (Paris 2001) 27, "C'est lui (sc. Constantine Porphyrogenitus) que ecrit le recit de la translation du Mandylion".

THE ABGAR LEGEND

155

-the attribution would then depend on how literally we understand the meaning of the word "author". Patlagean sees no reason to doubt the emperor's actual authorship of the text,29 although to all effects and purposes, the actual authorship of the text is not significant what is important is the content. Discussing the text of the Narratio, Paul Hetherington states,30 "we can be confident that we are reading the words of someone who was present when the image arrived in the Great City on the evening of 15 August 944, and who could have talked with members of the party that had escorted it".

This text was one of the documents taken over by Symeon Metaphrastes and used in his Menologion with no changes. Before discussing Metaphrastes' use of the document, it would not be out of place to establish working differences among the three terms usedMenologion, Synaxarion and Menaion. Following Noret's definitions," the Menologion would be the larger

development of a saint's life or the events celebrated on any given day, such as for example the story of the Image of Edessa on 16 August. The best-known Menologion is the one established by Symeon Metaphrastes, although it was by no means the only one. The Synaxar-

ion is similar to the Menologion but shorter-a summarised version. This difference is evident in the two versions of the history of the Image of Edessa; namely, the Narratio de imagine Edessena, as used in its entirety in the Metaphrastes Menologion, and in a shorter version contained in

the Synaxarion. It is clear that the Synaxarion is based on the fuller Menologion version (at least in the case of the Image of Edessa) from chapter eighteen, in which the Synaxarion tells the story of how the inhabitants of Edessa discovered that the Persians were digging a tunnel. We are told that the bishop "went to the place where the Persians were digging, given away by the noise of the bronze utensils", which by itself makes little sense, as no details have been given in the Synaxarion about what the bronze utensils were or how they could give the Persians 29 Evelyne Patlagean, `L'Entree de la Sainte Face d'Edesse a Constantinopla', La religion civique a l'epoque medievale et moderne (1995), 28: "En somme, rien n'oblige a mettre

en doute 1'attribution du `recit' a Constantin VII".

30 Paul Hetherington, `The image of Edessa: some notes on its later fortunes', Byzantine Style, Religion and Civilization, in honour of Sir Steven Runciman (Cambridge 2006), 194-

31 Jacques Noret, Èssai de clarification d'une terminologie', Analecta Bollandiana 86 (Brussels 1968), 21-24.

156

THE ABGAR LEGEND

away. It is only in the longer Narratio de imagine Edessena (and Menologion) version that the story makes sense, as it reveals that a bronzesmith

lived above the place where the Persians were digging and the rattling of his utensils gave them away. The details were incorporated into the shorter Synaxarion version but without the necessary explanation. There are also summaries of the Synaxarion version of the legend

(i.e. a summary of a summary), as can be seen in text from Iveron 797. This text is reduced to the bare minimum of the Abgar legend, not even quoting the entire correspondence but including the rather laconic summary of Abgar's letter to Christ: "blessed are you, Abgar, and thrice blessed, because you have believed without seeing me, and the rest of what is in the letter", presupposing knowledge of the complete text.

The Menaion is quite different from either the Menologion or the Synaxarion, as it is a liturgical calendar. Hymns are organised according to the day rather than by their subject matter, so the liturgical verses given in this book about the Image of Edessa are not found necessarily in the same order as in the Menaia, and they are interspersed with other verses in honour of Diomedes (whose feast day is also celebrated on 16 August) and more general hymns. Some manuscripts contain a Menaion with an excerpt from the prose Synaxarion account interpolated between the verses. Some of the Athos manuscripts for 16 August display this particular characteristic. Metaphrastes composed the Menologion some time in the second half of the tenth century. He rewrote many earlier accounts of saints'

lives and related events, in general including more detail. Christian Hogel32 identifies three main differences in the way Symeon reworked

the older texts; in earlier versions each month had a very similar number of texts, but in the reworking the balance was lost and some months were over twice as long in general as others; the earlier versions often had various texts for one day and very few blank dates, whereas Symeon's version left many days with no texts; and the new version has

fewer texts related to Mary. As an example of the above differences, the months of September and August could be compared. The year in both the Menologion and the Synaxarion begins on i September, thus making the volume corresponding to August the last one. In the Metaphrastic menologion September has twenty-five texts, whereas in August there are only four.

32 Christian Hogel, Symeon Metaphrastes, Rewriting and Canonization (Copenhagen 2002).

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Given that the first months consistently have more texts (September has 25, October 27, November 27, December 23 and January 20) than the later ones (8 in February, 2 in March, 3 in April, i in May, 3 in June and 4 each in July and August), the most evident reason would appear to be quite simply that Symeon's work was incomplete when he died. It is therefore significant that he left the Narratio de imagine Edessena of

the Image of Edessa untouched, simply copying it into his account for the sixteenth of August. There was at the time either no more detail available than that contained in the court-produced version, or if there

was, we must assume that Symeon simply did not see the need for changing the version he had received. Hogel suggests that the lengthy (excessively so?) Metaphrastic Menologion was shortened into a more workable version on Mount Athos, shortly after Megistes Lavras was founded in the middle of the tenth

century.33 This would presumably mean an Athonite origin for the Synaxarion, of which numerous manuscripts can be found in the various libraries on Athos.

Christianity in Edessa

If the stories in the Narratio de imagine Edessena and the Synaxarion are taken at face value, then Christianity was established in Edessa very soon after the crucifixion of Christ. However, the correspondence between Jesus and Abgar is not genuine, which in turn means that it cannot be used to argue for such an early link between the city and the new religion. Yet J.B. Segal states "every legend is based on a substratum of fact,

however distorted or tenuous".34 Even though there was a king of Edessa called Abgar at the time when Christ lived, general opinion seems to equate the official coming of Christianity to the city during the reign of a different Abgar-Abgar VIII the Great, who held power from AD 177 to 212. Abgar VIII appears on some coins wearing a tiara with a cross, possibly a reference to his Christianity. There was definitely a Christian church in Edessa during the reign of Abgar

33 Christian Hogel, Symeon Metaphrastes, Rewriting and Canonization (Copenhagen 2002), 153-154. 34 Various authors, A Felicitation V lume forjD. Pearson (Mansell 1g8o), 18o.

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the Great, and the philosopher and poet Bardaisan, a contemporary

of Abgar, was most probably a Christian of sorts, or at least had some strain of Christian belief mixed up in his own philosophies and ideas.35 There were even heretics in Edessa at the end of the second centuryValentinians and Marcionites-which means that they must have been established there some time before. Tixeront estimates that Christianity was first preached in Edessa in the decade from AD 16o to 17x36

Segal postulates a theory according to which there was a Jewish mission to the area in the first century, which had positive results. The use of mezuzah (a kind of phylactery attached to doors) led to the idea of the Jesus/Abgar correspondence being affixed to the city gates. This seems a little farfetched. It seems more likely that once the letters and Image were generally known, a storywas made up to take their origin back to the time of Christ (although this in itself is no argument against a pre-sixth century origin for the Image).

Mirkovic concludes, Àlthough we have strong indications that Christianity was present in Edessa after the middle of the second cen-

tury, beyond that one can say very little about Christian origins in Edessa".37

In a footnote to his translation of Eusebius' history of the Abgar legend, G.A. Williamson reaches a somewhat different conclusion: The authenticity of this circumstantial story presents an interesting prob-

lem. It is generally regarded as mere legend, designed to create the belief that Christianity reached Mesopotamia very early indeed. But if, as scholars tell us, there is no other evidence that missionaries arrived there till a century later, there is equally no evidence that they did not. It would, indeed, be surprising if Christianity, which spread over almost the whole Empire with such remarkable rapidity, should have been witheld from an area so near Palestine, and one where a similar dialect was spoken. Let us not forget that while Edessa is only 18o miles from Antioch, the starting-point of all Paul's journeys, Ephesus is 500, Rome over i,ooo and Spain 2,000.38

35 CE Joseph Tixeront, Its Origins de l'Eglise d'Edesse (Paris 1888), 11: "quoi qu'il en soit, Bardesane etait certainement chretien vers la fin du He siecle". 36 Joseph Tixeront, Its Origins de l'Eglise d'Edesse (Paris 1888), 1537 Alexander Mirkovit, Prelude to Constantine (Frankfurt 2004), 28. 38 G.A. Williamson, The History of the Church from Christ to Constantine, Translated with an Introduction (New York 1965), 70.

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Supporting this point of view, Arthur Voobus declares, If, by the beginning of the second century, Christianity had already won converts among the inhabitants of the mountain village in Hadiab, then

there can be no doubt that the Christian faith had been established before the end of the first century in Edessa and also in Osrhoene, which were on the highway connecting Arbel and Syria.39

However, we must ask to what extent the arrival of Christianity in Edessa can be equated with the arrival of the Image (assuming it did not originate in the city). The two do not necessarily have to be related, as the religion could have arrived at any time before the cloth, either among the people (as elsewhere in the Roman Empire), or on

an official level. The arrival of Christianity was not dependent on the Image, although it is difficult to imagine the Image being taken there (or originating there) if there were no Christians in Edessa. This

brings us to a rather indefinite conclusion-all we can state is that it is highly unlikely that the Image was in Edessa before Christianity had reached the city, but it could have been taken there any time between the establishment of the religion and the sixth century. In other words, the question of when the new religion took hold in Edessa is only of limited help in establishing the origins of the Image.

Later versions of the Abgar legend

The legend of the correspondence between Jesus and Abgar was current all over Europe until the nineteenth century. There are numerous different versions of the story itself and the actual letters, differences that were apparent from the earliest times. As has already been stated, as far back as the fourth century the pilgrim nun Egeria_{observed that the copies of the letters she was presented with in Edessa were not the same as the ones she had seen in her native country. Von Dobschutz gives a Latin Armenian version of the whole Abgar story,40 in which, while the letters offer nothing new, there are some details added to the known Greek versions of the legend. At the beginning of the story we are told that Abgar was the son of Casme, and

39 Arthur Voobus, History of Asceticism in the Syrian Levant (Louvian 1958), 7-

40 Ernst von Dobschutz, Christusbilder Beilage IV (Leipzig 1899), 143ff. The text is from Par. Bibl Nat. 2688, probably dating to the thirteenth century.

16o

THE ABGAR LEGEND

that the encounter between his messenger Ananias and Jesus took place on the sixth day before the passion (i.e. the Sunday of Jesus' triumphal entry into Jerusalem). The clean white cloth that would become the Image of Edessa (described as a pannum mundissimum niveo candore nitentem) was handed to Jesus in Gamaliel's house and sent to Ananias by followers of Thomas, together with the letter from Jesus to Abgar. The journey back to Edessa took them twelve days, although on the sixth day at the twelfth hour (i.e. the time when Jesus died on the cross)

they heard loud noises that made them afraid. Such details are typical accretions and additions to the legend over the centuries. As I have already stated, the legend grew all over Europe and the Middle East, leaving extant versions of the story, the correspondence or both in various different languages. Yassa Abd al-Masih gives examples of the correspondence in Arabic and Bohairic.41 In manuscript 266 of the collection from Wadi'n-Natrun, the following note is included with the letters: Hail, Abgar, who was worthy to behold the image of Adonai made without ink on cloth (mandil), the image of the worker of miracles. It was not effaced or burnt when it was tested by fire and water before the great multitude.

A fragment of the Abgar letter survives in Gothenburg Papyrus 21,42 with some unique readings. This version is quite different from the one recorded by Eusebius, although reasonably similar to the Epistola Abgari in Lipsius. Apart from the full name and title of Jesus ('fiqaovs XQtutios Ytos Oeov xal vlos MaQLag), the version includes the assurance that Jesus himself wrote the letter (Eyth 'Ir1aovs xetQel z? 6µi EyQana)

and more importantly, a hint of the magic charm aspect the letter would take on later, in the sentence &ych svteX%(oµaL ago*Ea&at &6A)ou SlaµaQTvav, x(al) omov S' &v iQo(3Xrft µov is yQaµµata ..., the first

part of which is unique to the version in this fragment. In fact, the article by Youtie suggests that the papryus could well have been a Christian amulet. Moses of Khorene is a disputed case. The writer himself claims to be a follower of Mesrob, which would place him in the fifth century, 41 Yassa Abd al-Masih, An unedited Bohairic Letter of Abgar', Bulletin de l'Institut franyais d'archeologie du Cairo 45 (1947),

65-8o.

42 Herbert Youtie, A Gothenburg Papyrus and the Letter to Abgar', The Harvard Theological Review 23 (October 1930), 299-302.

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and thus constitute very early evidence for the existence of the Image. Internal considerations, however, suggest a date in the eighth century, although the fifth-century date was accepted by Cureton in the nineteenth century43 and more recently by Ilaria Ramelli44 and Alexander Mirkovic.41

Moses offers an interesting (but doubtless unhistorical) origin for Agbar's name-it was originally Avak-air, which means a great man, but neither the Greeks nor the Syrians could pronounce it and so they called him Abgar. Both letters in Moses' account are written rather than spoken and there is no record of the promise of invincibility, although the Image is mentioned. No details are given, it is simply stated that Hanan took Jesus' letter back to Abgar along with the image of Christ, which "is still in the city of Edessa" (when Moses wrote). If the account is fifth century, then it is the earliest reference to the Image of Edessa, although even so it would not clear up any of the important questions.

Regardless of when the account was written, Moses successfully makes the legend thoroughly Armenian-Abgar is a king of Armenia, Thaddaeus travels round Armenia after converting Abgar etc: This

is an interesting example of how the legend was adapted to prove a point-in this particular case, a political point, namely that Armenia was the first kingdom to officially adopt Christianity.

The legend is present in various Greek chronicles, but with scant importance for establishing the actual history of the Image. Such exam-

ples would be Georgius Monachus, Georgius Hamartolos, Leo the Deacon and the anonymous continuation of the Chronicle of Theophanes (tenth century).46 Towards the end of the eleventh century, Georgius Cedrenus (in the Compendium Historiarum) tells the story of Abgar at some length, based on (in fact copying word for word at times) the account recorded in the Synaxarion (his version has been collated

with the Synaxarion texts in the critical edition). Nicetas Choniates 41 W Cureton, Ancient Syriac Documents (Edinburgh 1864), 194. The book is in English

although the translation of Moses of Khorene is in French, copied from a previous edition published in France. 44 Ilaria Ramelli , `Dal mandilion di Edessa alla Sindone: Alcune note sulle testimonianze antiche', Ilu. Revista de Ciencias de las Religiones (lggg), 17345 Alexander Mirkovic, Prelude to Constantine (Frankfurt 2004), 120.

46 For critical editions of these texts cf. Georgios Monachos, Chronicon, edited by C. de Boor (Leipzig 19o4), vol. 1, 321, vol. 2, 740; Leo Diaconus Historiae Libri X, edited by C.B. Hase (Bonn 1828), 16o; Theophanes Chronographia, edited by C. de Boor (Leipzig 1883), 461-462.

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mentions the episode briefly (Historia Byzantina II:12), while in the four-

teenth century Nicephorus Callistus paraphrases the Abgar legend and correspondence (Historia Ecclesiastica 11:7) and then the attack on Edessa as told by Procopius and Eusebius of Pamphilus (Historia Ecclesiastica

XVII:i6), contributing nothing new or of any significance to the history.

In the eleventh century the Abgar correspondence was twice translated into the Georgian language at the Athonite monastery of Iveron (whose library holds the largest collection of Georgian manuscripts outside Georgia itself). The translations were each added to the four gospels, in effect canonising them as scripture on the same level as Matthew, Mark, Luke and John. Both manuscripts (known as the Alaverdi gospels and the Gelati gospels) are illustrated with different scenes from the story. The Image is mentioned in some other later Syriac texts, brought to light by Han Drijvers.41 The twelfth-century Chronicle of Michael the Syrian Jacobite Patriarch of Antioch tells the story of one Athanasius

bar Gumoye, who paid a tribute to the Arabs for the city as the treasury had no money. He took the Image of Edessa into his house as a guarantee until the money was all paid back. While he was in possession of the Image, he had a copy made and gave this back, keeping the original for himself. Drijvers states that if the painted copy fooled the authorities, the original must have looked very much like a painting.

There are some minor differences recorded in the Abgar legend in Irish manuscripts.48 In Codex Leabhar Brec 146.3-28f 146-47 (c. AD 1200), for example, we read that there were two people named Thaddaeus, one an apostle and the other a disciple (it was the disciple who went to Edessa). Abgar's illness was a swollen leg; there is no mention of leprosy.

Perhaps one of the most interesting of the later versions is to be found in the Didaskalia on the Mandylion and the Holy Tile of Constantine Stilbes, written just a few years before the Fourth Crusade. Nothing is known in this text about the agony in Gethsemane; the image was produced when Abgar's messenger was in Jesus' presence in Jerusalem, although there were two different missions-the first to take the letter to Jesus and a second one to obtain a portrait. 41 Various authors, The Holy Face and the Paradox of Representation (Bologna 1998), 21 f 48 Patrick Considine, Ìrish Versions of the Abgar Legend', Celtica 10 (1973), 237-257. ..

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The letters from Abgar to Jesus and from Jesus to Abgar are quoted as texts in the first and second persons, although the texts themselves do not resemble the better-known versions at all:49 Ao*svrlc Etµm, cprlot, xal Eatioxck am ev cpvXaxf tw otcvovvtm xat ovµatmEl ovtm tov owµatoc atEQmcJQ&yµatm xal E'Qvµatm xat 7LQ6s µE tows at68ac Ev-

r&vvov tons wQatovs, Eto1 vrly twv ev rjµiv gaxoµevcuv tov owµatos xvµwv xat &yar*& EvayysXml;6µsvos, oXas oom t&c nt kac tr"lc 'ESeoorlc &vaatEt&vvvµm. AEatQos eyw, Fig trly otxiav EIYEX*c tov XEatQov ataQ&Xvtoc, xai to tfls xataX406 the 1101 rltrloov S&arESov. EL7tov yE (3ovXsm xal twv eatm(3ovAowv Iou8atwv &atobQaR.ELv we dv*Qwatos 6 *s&v*Qcuatos, rj "ESEoo& oom xataXvt1 Q1OV E'Qvµv6v, ws xal oov to µsyaXoSvvaµov tavtrls Eotam tots *EREXtoms, meattor8vxa, X&oc &ttvaxtoc xal ovvbEtrlc &xQ6ywvoc to twv tEmxewv atEQm(3 o p .

I am ill, he says, so come to visit me groaning and imprisoned in the walls and the enclosure of my body, direct your graceful steps towards me, announcing peace and good for the illness that afflicts my body. I will open wide all the gates of Edessa for you. I am a leper, come into a leper's house. I am a paralytic, come and seek where I lie down on the ground. And as you are both divine and human, if you wish as a man to escape the plotting Jews, Edessa will be a safe place for you to live in. I believe that your omnipotence will be an unshakeable rock for the city's foundations, and the cornerstone that binds the circle of its walls together. 'EanmotEXXem yovv we (iv) ÌEQovoaX'fft t& t19 otxovoµtas tEQ[tUT(O jvam xQEwv Ov ataQamtovµam tovc cpovEVtas, cprlot. To y&Q [tOm at&r*oc exovomov xal exSrl7 ov, Et µrlSe to ataQ& ool trltotrly to &vsati eiptlt6v tE xa! &ovxov.

He wrote that he had to bring the economy of salvation to completion in Jerusalem. I will not shun my murderers, he says. My passion is my own will and is manifest, and so I will not seek an unassailable place of refuge with you.

These versions of the Abgar correspondence are without doubt curious variations, but despite their apparent presentation as direct quotations it is hardly likely that Constantine Stilbes considered them to be the original letters.

49 The text is conserved in one known manuscript (Baroccianus gr. 25, saec. XIII/

XIV) and was edited with a French translation by Bernard Flusin, `Didascalie de Constantin Stilbes sur le Mandylion et la Sainte Tuile', Revue d'Etudes Byzantines 55 (1997), 53-79

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The later additions to Jesus' reply to Abgar included all kinds of recommendations about when and where to read the text in order to be kept safe from all kinds of evil. Examples can be seen in the versions preserved on Mount Athos (e.g. the versions in the Protaton, Vatopedi and Docheiariou). R. Beylot provides a French translation of a similar

version preserved in two late (eighteenth and nineteenth centuries) Ethiopian manuscripts.50 In other words, the letter was turned into a good luck charm. This kind of letter was reasonably popular and gave rise to the so-called letters from heaven, so forcefully criticised by Licinianus (bishop of Cartagena in Spain) in the sixth century. His invective was not entirely successful as such letters continued to appear

(almost always related to the observance of the Sabbath), and were published for popular use in Greece as late as the nineteenth century. The practice of displaying a copy ofJesus' reply to Abgar as a charm to ward off evil could still be seen in the English countryside as late as the nineteenth century.51

The Abgar legend continued to undergo modifications and additions as late as 1844, when a mystic under the name of Jacob Lorber "com-

pleted" the other letters exchanged by Jesus and the King of Edessa through a vision. The second exchange involved Abgar's son who had become very ill. In reply to the king's request for his healing, Jesus answered that he would do something even better than cure him-he would let him die so as to inherit eternal life. Further letters inform us how Abgar's son indeed died just as Jesus had foretold. Then Abgar found out that the Jews intended to crucify Jesus and offered to inform his friend Tiberius Caesar so that help could be sent before it was too late. Needless to say, Jesus refused the offer. Such gibberish is of course absolutely worthless regardless of how one might consider it, but it does serve to show how the name and legend of Abgar was still alive enough in the nineteenth century to be understood and recognised.

50 Alain Desreurnaux, Histoire du roi Abgar et de Jesus (Turnhout 1993), 147-152. 51 C£ W. Cureton, Ancient Syriac Documents (Edinburgh 1864), 155.

CHAPTER TWO

THE ORIGINS OF THE IMAGE

No definite or convincing theory as to the Image's origins has been postulated to date. Previous books and articles that have attempted to provide an answer regarding the Image's origins have come up with different sources, dates and reasons; none of which have offered more convincing arguments than any other. All that can really be done is to look at the sources and analyse what authors both ancient and modern have to say about it.' The Narratio de imagine Edessena dates the origins of the Image of Edessa to the time of Christ himself, shortly before his passion, as do the vast majority of sources. It should be pointed out that the Narratio de imagine Edessena itself gives two possible versions for the origins of the

Image, one the regular Abgar story (i.e. the king sends a messenger to paint a picture but Jesus miraculously imprints his facial features onto a cloth and sends it back to Abgar) while the other one differs significantly. The second version stages the imprint story in the garden of Gethsemane, when Christ was sweating blood'-he was handed a cloth to wipe his face on and the image of his face was miraculously transferred onto the cloth. There was without doubt a king reigning over Edessa when Christ was alive, and he was called Abgar. He was most probably in power from AD 13 to 50. He is mentioned by Tacitus in a rather unfavourable light,3

Igitur excitis quorum de sententia petitus rex, positisque castris apud Zeugma, unde maxime pervius amnis, postquam inlustres Parthi rexque Arabum Acbarus advenerat, monet Meherdaten barbarorum impetus

' C£ Ilaria Ramelli, `Dal mandilion di Edessa a la sindone', Ilu. Recista de Ciencias de las Religiones (iggg), 185: "Molto pin problematico appare invece stabilire quando, in the circonstanze e da dove la sacra Immagine sia pervenuta a Edessa, poiche le fonti si fanno qui pin scarse e pin leggendarie". 2 The textual evidence for the sweating of blood in the original gospel attributed to Luke is meagre, although the verse and the tradition are obviously old. 3 Annales XIL 12.

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acris cunctatione languescere aut in perfidiam mutari: ita urgeret coepta. Quod spretum fraude Acbari, qui iuvenem ignarum et summam fortunam in luxu ratum multos per dies attinuit apud oppidum Edessam.

He then called for those at whose suggestion a king had been requested

from Rome, encamped at Zeugma where the river was most easily fordable, and awaited the arrival of the leading men of Parthia and of Abgar, king of the Arabs, and reminded Meherdates that the impulsive enthusiasm of barbarians soon fades due to in the face of delay, or even turns into treachery. He should therefore move his plans on quickly. The advice was ignored through the perfidy of Abgar, as he delayed the foolish young prince for several days in the city of Edessa. The prince thought that the highest position just meant self-indulgence.

The existence of an Abgar ruling at Edessa and contemporary of Jesus does very little to establish a first-century origin for the cloth. Other factors must be taken into account.

The earliest mentions of the Image

The earliest textual mention of the Image is in the Doctrine of Addai, around AD 400 (Eusebius makes no mention of the Image, although he is aware of the supposed correspondence between Jesus and Abgar). According to the Doctrine of Addai, Abgar sent Maryahb, Smeshgram and Hanan4 the faithful archivist (Ananias in the Greek versions) to Eleutheropolis with some letters. When the governor answered the letters, the three envoys went to Jerusalem and saw what Jesus was doing, and how the authorities were plotting to do away with him. Given that Hanan was an archivist, he recorded everything they saw and heard. When they returned to Edessa, they told Abgar all about Jesus (Hanan read his account to the king), thus fomenting a desire in Abgar to go and see Jesus for himself. The reason given in the Doctrine

of Addai for not doing so is that the king could not pass through a district ruled by Romans that was not his. Abgar's letter to Christ is more or less the standard version that was used later, requesting healing for a certain illness he had and inviting Jesus to come to Edessa. No mention is made of requesting a portrait in case Jesus cannot or will not go. Christ's answer to Abgar was an oral

4 According to Moses of Khorene, the envoys were called Mar-Ihap, Chamchacram and Hanan, similar enough to denote a common source.


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message, not a written letter, although the content is much the same as the written versions. Jesus promised to send a disciple after he had been taken up into heaven (the disciple is not named, as he is in some later versions), and also to make the city of Edessa invincible in the face of any enemy attacks.

The Doctrine of Addai then mentions the portrait, but in quite different terms from all later versions: When Hanan the archivist saw that Jesus had spoken thus to him, he took and painted the portrait ofJesus with choice pigments, since he was the king's artist, and brought it with him to his lord King Abgar. When King Abgar saw the portrait he received it with great joy and placed it with great honour in one of the buildings of his palaces. Hanan the archivist told him everything that he heard from Jesus since his words had been placed by him in written documents.s

An obvious question that springs to mind related to the two texts is whether the Doctrine of Addai could possibly have been the document that Eusebius saw (if indeed he saw it in person) in the archives of Edessa. Tixeront is convinced that it was; "la Doctrine d'Addai est le texte vu par Eusebe, mais legerement retouche et interpole".6 A possible argument against this is that the Doctrine of Addai contains Jesus' promise to make Edessa invincible, whereas the later version according to Tixeront has this sentence removed, only to see it restored to the text in all later versions. His argument is that Eusebius believed in the whole Abgar story and in the authenticity of the correspondence, but not in the promise of invincibility, hence it was removed. It is the Image itself that proves that Tixeront must have been wrong. He admits the difficulty of the fact that a portrait (albeit a human made painting) is mentioned in the Doctrine of Addai but not in Eusebiusanother detail that could have been omitted, along with the promise to safeguard the city. Tixeront's argument shows how difficult it is to

maintain that the Doctrine was Eusebius' source. He states that as Egeria was shown the letters of Christ and Abgar but not the Image, then obviously the Image was not in Edessa at the time and so could not have formed part of Eusebius' text. Consequently it must be a later addition to the Doctrine.

s Translation by George Howard, The Teaching ofAddai (Atlanta 1981), 9-11. 6 Joseph Tixeront, Its Origins de l'Eglise d'Edesse (Paris 1888), 94.

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This is an argument with no base in fact. It is much more logical that the two additions to the text in Eusebius (the promise and the Image) are the first examples of the lengthy process of how the tale "grew in the telling".

Who was Thaddaeus?

Thaddaeus is listed as one of the twelve disciples in two of the four canonical gospels (Mark 3:18 and Matthew 10:3), although several (mainly western) manuscripts of both gospels have the name Lebbaios instead. Some have a conflated reading, i.e. Thaddaeus also called Leb-

baios. Luke and John replace Thaddaeus with a second Judas (not Iscariot). All three names are Semitic, and according to Raymond E. Brown they can hardly all refer to the same person despite the later creation of the composite name Judas Thaddaeus.7 Thaddaeus must logically be equated with Addai, but was he one of the twelve apostles, or in accordance with other versions one of the seventy-two? J.B. Segal would keep the two separate.8 He states that Addai could very well have been a historical personage, who brought Christianity to nearby Adiabene and possibly even to Edessa at the end of the first century or the beginning of the second. Addai was unknown to the Greek Church and simply identified with Thaddaeus.

Given the legendary nature of the whole episode, it is not worth trying to resolve this doubt, and even if it were possible it would shed no new light on the origins of the Image.

Thaddaeus is not mentioned in Egeria's version of the storyThomas is named, but not directly as the apostle who was sent to Edessa. An inscription discovered near Edessa and published in 19149 identifies Thaddaeus and Thomas as one and the same person, as do the independently preserved versions of the Abgar corespondence in three Athos manuscripts (Protaton 83, Vatopedi 928 and Docheiariou 235).

7 Raymond E. Brown, An Introduction to the New Testament Vol. i (New York 1997), 198.

8 J.B. Segal, Edessa `The Blessed City' (Oxford 1970), 65. 9 Sitzungsberichte der I oniglich Preussischen Akademie der Wissenschaften (1914), 825.


16g

A Syriac hymn

The Image is mentioned, albeit in a strangely obscure way, in a Syriac hymn which dates to the first half of the sixth century."' The original

cathedral had been destroyed by the floods of 525, and the hymn celebrates the opening of the new building eight years later. There is some doubt and debate about the exact meaning of the verses that mention an image not made by human hands. Drijvers translates the relevant verses as follows, Like an image not made by hands is the marble with which its walls are suitably overlaid. And from its brightness, polished and white, light gathers in it like the sun

and concludes that "strophe nine of the Syriac hymn does not refer to the Holy Face, the acheiropoietos icon"." Whitby is in agreement with this,12 stating that "its reference to a picture not made by human hands refers to natural patterns in the marble on the church walls". The problem lies in the fact that in the original Syriac, the lack of the definite article before "image not made by hands" means that the marble could be like "an image not made by hands" or like "the image not made by hands". Either translation is possible, and the context does

nothing to suggest which of the two would be more appropriate. It could be argued that patterns in marble look nothing like an image of the face of Christ, and so the simile would make no sense, but the comparison is not necessarily one of the physical aspect of the two objects-it could just as well be a comparison of their non-human origin. If the second translation is understood (with the definite article),

then the reference must be to the Image of Edessa, and even without the article, any reference to an image not made by human hands in the

10 For the original text see Codex Faticanus Syriacus 95, if 49-50. C£ Andre Grabar, 'Le temoignage d'une hymne syriaque sur l'architecture de la cathedrale d'Edesse

an Vle siecle et sur la symbolique de 1'edifice chretien', Cahiers archeologiques 2 (1947),

Off; Andrew Palmer, `The inauguration anthem of Hagia Sophia in Edessa: a new edition and translation with historical and architectural notes and a comparison with contemporary Constantinopolitan Kontakion', Byzantine and Modern Greek Studies 12 (1988), 117-168. 11 Various authors, The Holy Face and the Paradox of Representation (Bologna 1998), 20. 12 Michael Whitby, The Ecclesiastical History of Evagrius Scholasticus (Liverpool 2000),

325


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city of Edessa would immediately have brought to mind the image of Christ, and the author of the poem must have been aware of this. As in so many other cases, despite the various arguments for both points of view, the only possible conclusion is that there is no definite conclusion.

More recent theories

According to Steven Runciman,13 Eusebius' silence about the Image "does not prove that it was not mentioned in the lost archives of Edessa". Disapproving very strongly of icons, Eusebius could very well have suppressed the story. Averil Cameron disagrees with this possibility, stating "it seems likelier that the motif of the picture entered the complex of the Abgar legend only later" .14 The pilgrim nun Egeria also makes no mention of the Image towards

the end of the fourth century, although she went to Edessa and was given a copy of the letters. Runciman concludes that although the tradition of the Image could have existed at this early stage, the Image itself did not, i.e. the Image was later made or fabricated to fulfil the tradition.

The Image of Edessa must have been in existence in the middle of the sixth century, when the Persians under Khusro attacked the city of Edessa and were driven away empty-handed. Khusro laid siege to Edessa in 544, and according to Procopius15 the Edessans set fire to the siege tower by digging a tunnel underneath it, filling it with inflammable material and setting it all ablaze. Khusro retired and gave up the siege.

It should be pointed out that according to the modern Synaxarion in use in the Greek Orthodox church today, the attack on the city of Edessa that failed thanks to the miraculous intervention of the Mandylion was not in fact the Persian attack of 544 but the Persian

13 Steven Runciman, `Some Remarks on the Image of Edessa', Cambridge Historical Journal 3 (1931), 241. 14 Averil Cameron, Changing Cultures in Early Byzantium (Aldershot 1996), 8,. According to Maria Ramelli, `Dal mandilion di Edessa a la sindone', Ru. Revista de Ciencias de las

Religions (1999), 185, the fact that Eusebius' failure to mention the Image shows it was not in Edessa is nothing more than a "debolissimo argumentum e silentio". His silence is most probably due to his aversion towards images in general. 15 Procopius, De Bello Persico, 1:12.


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2 attack under Khusro II (the grandson of the king who laid siege to the city in 544) in 615. The text is as foil OWS: 16 "Extote naQflk4E tooovtos xQovos SSTs bev ev*u ielto tLS Jta.EOV 7tov TIto XEXQDµµevrJ f &16a elxwv. °Otav be o (3cwtX6s twv IIEQowv XooQor1s, eni `HQaXXELOD (3cwtAew5 Pwµaiwv, ev etEL &nb XQLOtov (615) enoXeµnL tas n6Xci5 r11S Aoias, Ep*aoE N£x(?LS 'Ebeooris.

So much time passed that nobody was concerned any more about where

the holy image was hidden. When Khusro, the king of the Persians, made war on the cities of Asia in the year of our Lord 615, when Heraclius was emperor of the Romans, he came to Edessa too.

Given that the rest of the story is basically the same as the one related in earlier authors for the attack in 544, this must be taken as an error that crept into the text at some point, probably due to the coincidence of the same name of the Persian king. Runciman conjectures that an old icon was actually discovered during the siege, "whose origin we cannot hope to trace", and the Orthodox clergy, knowing the Abgar tradition, claimed it was the original miraculous imprint of Christ. This in itself is remarkably similar to the version contained in the Narratio de imagine Edessena, although it leaves the possible dating back to the first century in the air.

However, the story of Khusro's attack on Edessa in Evagrius has a different slant. During the siege, the Image of Edessa was discovered (just as in the Narratio de imagine Edessena) and the conflagration was only

brought about by the miraculous intervention of the cloth." Recently there has been a heated debate about whether or not the story about the Image is an original part of Evagrius' text or if it is a later addition. J. Chrysostomides is of the opinion that the whole episode of the intervention of the Image in Evagrius is a later interpolation.18 Chrysostomides claims that Evagrius follows Procopius closely in telling of the

16 Constantine Doukakes, 0 METAL' XYNASAPIETHE, MHN AYTOYXTOI (Athens 1996), 159-

17 One sentence in the Synaxarion version of the Persian attack seems to have caused problems at least for copyists on Mount Athos. The sentence itself is easily understandable as the end result of the attack and an ironic description of the Persians' achievements-Tavta na*ovtes µaxxov it bQ&oavte5 of IlepoaL 4nexthQloav anQaxtoL. However, S, Megistes Lavras 1959 and Iveron 431 omit µaXXov, resulting in a senseless phrase, and ML5 reverses .tdXXov i1 to fl µaXXov, which makes matters even worse. 18 See J.A. Munitiz et al., The Letter of the Three Patriarchs to Emperor Theophilus and Related Texts (Camberley 1997), xxvi if.

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miraculous fire that defeated the invading Persians (although Procopius mentions no image), diverging only to tell how the Image Christ had sent to Abgar was brought to kindle the fire: `55 S' ovv eg atdoav dµrlxavtav 11X*ov, cpeQouoi

*sotsuxtov sixova,

i1v &vOQwatwv µev xsLQsg ovx sLQyaoavto, Ay(3aQcu be XQLOtbg o agog,

estsi avtov LSELv eato*EL, atenoµcps. Tavtrly toivuv tilt' aravayLav sixova xata tQly ELQyaoµevrly OWWLcLV eoayayovtsg 8L6Quya, ibatE is eetixXvoavtsg,

aat' avtov xata tic ntuQdg xai twv ?;'OXwv acpsioav. Kal 3TaQautLxa trig &iag Svvaµswg til stiotet tcirv SeSQaxot(ov eatLq)oLtrloaorlg, oatsQ rjv ExeLvotg thv cpxoya to vXa, staQautLxa ya'Q atQwrly abvvatov,

xai Xoyou IMttov aatavr&Qaxwftvta totg vnrcQtsQoLg µstsbLSooav, &tavta tov atlQog aµcpLvgsoµsvou.

So, when they reached a situation of complete despair, they brought the

divinely made image, which human hands had not created. Christ in his divinity had sent it to Abgar, who wished to see him. They took the holy image into the ditch that had been dug and sprinkled it with water, and then sprinkled the pyre and wood too. Divine power immediately

came down to through the faith of those who so acted and brought about what was impossible before-the wood immediately caught fire and became ash quicker than you could say it. Everything caught fire and they attributed it to heaven.19

According to Chrysostomides, this is where the story should have come to an end, but apparently then Evagrius returns to Procopius' version and the difficulties of lighting the fire. This would thus indicate that the reference to the Image was not part of the original text, but dates to the Seventh Ecumenical Council in 787. After suggesting the interpolation theory, Chrysostomides summarises with no room for doubt: "It is clear, then, that the story of the acheiropoietos was added to the text of Evagrius' Ecclesiastical History later, and that the story was not current in the sixth century at all"."'

Convinced therefore that the Image of Edessa was an invention of the eighth century (necessary for the argument under development about the three Eastern Patriarchates), Chrysostomides goes on to claim that the two references in John Damascene are also deliberate interpolations or scribal annotations in the margin, that somehow came to be incorporated into the text.

19 Evagrius Scholasticus, Bellum Persicum IV:28. 20 J.A. Munitiz et al, The Letter of the Three Patriarchs to Emperor Theophilus and Related Texts (Camberley 1997), xxviii.


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Michael Whitby devotes a whole appendix in his translation of Evagrius to refuting Chrysostomides' arguments.21 His own statements can be summarised as follows:

I. Evagrius' account is not as close to Procopius' as Chrysostomides would have us believe. He had a different story to tell (the miraculous destruction of the Persian mound) and so his focus was quite different from that of Procopius.

2. The alleged contradiction in setting the wood on fire and then returning to the unburnt wood can be solved by assuming two different stages in the fire: "an initial blaze deep inside the mound followed by a slower smouldering process". 3. Chrysostomides claims that Evagrius' failure to quote his source for the story of the Image is contrary to his own habit, hence the story must be a later interpolation. However, Evagrius does not

always cite his sources (he does not do so for the next miracle in his history, in Sergiopolis), and even then, his use of the phrase SE tia ysvoµsva to introduce the story of the icon after recording what Procopius had written would seem to indicate that he did indeed have his own source for the episode.

4. Procopius' silence about the Image is not significant as it was possibly not a well-known story until some time after the events related (or maybe the Image did not even exist before this time).

5. The Image is not mentioned in Evagrius' chapter headings, but neither are many other events related in his history, such as Apamea and Sergiopolis.

In summary, Whitby concludes that Chrysostomides's attack was based on a narrow-minded point of view, because if the story about the Image is taken out the whole narrative structure is undermined. As far as the origin of the Image is concerned, Whitby offers no solutions, although he does say "it is not impossible that every holy object in the city was exploited to assist the process" (sc. of lighting the fire), suggesting at least that the Image did exist at the time of the siege.

It would seem that Evagrius was aware of the Image of Edessa and its presence in the city in the sixth century (not every reference to miraculous icons can be classified as an interpolation from the

21 Michael Whitby, The Ecclesiastical History of Evagrius Scholasticus (Liverpool 2000), 323-326.

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iconoclast struggle). But as before, this does nothing to link the Image to the first century, as the later versions of the story all do. Averil Cameron claims that the Image of Edessa "cannot be traced back either as a miraculous image or as an imprint on cloth, as distinct from a painted picture, beyond the sixth century".22 She explains that the appearance of the Image in the legend lent extra proof to the antiquity of the Church in Edessa and was a move towards the codification of religious discourse-and such a move needed a picture. But we have to ask why such a move would necessarily need a picture. Cameron seems rather to be looking for a reason to explain a pre-established late

origin of the Image. It is equally possible that a picture existed and needed to be accommodated. Cameron's explanations remain unconvincing.

The actual dates she gives for the Image's appearance are during the five or six years after the Persian attack on Edessa in 544, as Procopius wrote before 55o and does not mention the Image. Mirkovic states the case quite succintly: "In conclusion we must say that the portrait of Jesus began to play a role in the reception process of the Abgar legend only after the middle of the sixth century. It seems very unlikely that Eusebius purposefully excluded the reference to the portrait".23

Tixeront links the origins of the legend to the establishment of Christianity in Edessa, or at least to the first known preaching of the religion in the city. For the legend as it stands (i.e. the conversion of the king and the official status of Christianity) this would seem to be a logical conclusion, although it is not necessarily applicable to either the correspondence (even accepting that it does not date from the time of Christ) or to the Image. The arrival of Christianity in Edessa is not directly linked to the origins of the Image (no source attributes the Image's source to the city), but on the other hand it is possibly related to the arrival of the Image. The religion could very well have taken hold in Edessa before the Image was taken there, but it is very unlikely that the Image was there before Christianity was established. Unfortunately, if the Image's

origins do not lie in Edessa, there is no clue at all as to when it was taken to the city.

22 Averil Cameron, Changing Cultures in Early Byzantium (Aldershot 1996), 80-81. 23 Alexander Mirkovic, Prelude to Constantine (Frankfurt 2004), 36.


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The present state of affairs is summarised as follows by Mirkovic, "Unless there is a dramatic discovery in the area of Syriac studies, we will probably never know more about the origins of the Abgar legend".24 Exactly the same comment could be applied to the portrait that came to be known as the Image of Edessa.

Han Drijvers concludes "there probably was no ancient image of Christ at Edessa".25 Later on in the same article he agrees that the Evagrius passage must be a later interpolation simply because it is an isolated phenomenon. He then states that "an image of Christ, probably a painted icon, may have existed in Edessa sometime in the seventh century or even earlier"-seemingly contradicting his own statement that there was probably no ancient image of Christ at Edessa. Averil Cameron elsewhere states "the most likely assumption remains

that such an image came into being, or that the existing picture acquired the status of an acheiropoietos, some time in the late sixth century" 26

Jenkins dismisses the Mandylion in the following terms: Ànd the Holy Towel was handed over. It was conveyed with speed and reverence to Constantinople, and was added to a host of relics, equally authentic

and authoritative"." So what conclusions can we draw from all the above (if any) about the origins of the Image of Edessa? The Narratio de imagine Edessena, the Synaxarion, the Menaion, the Sermon of Gregory Referendarius

and the Doctrine of Addai all attribute the origin of the image on the cloth to when Christ was alive-such an affirmation cannot be taken at face value, although it should be pointed out that it is not an essential element for an axstpo roLnIios image. Robert de Clari, for example, mentions the image of Christ not made by human hands in Constantinople, centuries after his life and death. The fact that the Image is not mentioned in the written histories of Eusebius and Egeria is a very difficult hurdle to overcome, should one wish to argue in favour of a first-century origin (especially when added to the fact that both Eusebius and Egeria do mention the Abgar/Christ correspondence), although it should not be taken as definitive in itself

24 Alexander Mirkovic, Prelude to Constantine (Frankfurt 2004), 114. 25 Various authors, The Holy Face and the Paradox of Representation (Bologna 1998), 17. 26 Various authors, The Holy Face and the Paradox of Representation (Bologna 1998), 3927 Romilly Jenkins, Byzantium, the Imperial Centuries (New York 1966), 247.

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No convincing explanation has been given of the Image's supposedly later origins, despite all the attempts by authors who have written about the Image over the last few decades (none of the theories proposed has any solid basis in fact and they all differ one from the other). The safest conclusion is to say that the origins of the Image of Edessa cannot be established with any certainty.

CHPATER THREE

EDESSA AND CONSTANTINOPLE

Two interesting stories about the Image of Edessa are told by Theophylact Simocatta, who wrote in the early seventh century about what had happened during the twenty-year reign of the emperor Maurice (582602). Not much is known about the historian's life, although the name

Simocatta probably means "snub-nosed cat" and could be taken as a reference to his physical appearance.' In Book ii.3.4-6, Theophylact recounts the Battle of Solachon, which

took place in 586. Just when the Persian army came into view, the Roman commander Philippicus displayed the image of God incarnate, which was not made by human hands or painted. He "stripped it of its sacred coverings and paraded it through the ranks, thereby inspiring the army with a greater and irresistible courage".2 Shortly before Easter in 588, as told by Theophylact in book iii.i.io12 of his history, Priscus was appointed commander in the east, replacing Philippicus. He did not respect any of the usual traditions that the army were used to, and as a result a mass of soldiers gathered round his tent, willing to express their discontent with swords and stones. Priscus enquired as to the cause of the commotion, and in answer

was told, "the unity of the whole array has been overthrown, the camp is leaderless".3 The general had no idea what to do, and tried to calm the soldiers down by having the image of God inacarnate, the axetQo3totljtoc Image of Edessa carried among them. The plan did not produce the desired effect however, and the soldiers even threw stones at the Image. The image that Philippicus paraded before his soldiers is not specifically referred to as the Image of Edessa (Whitby suggests it could either be the Edessa icon or the Camouliana one), although it is named as

' Cf. Michael Whitby, The History of Theophylact Simocatta (Oxford 1986), xiii.

2 Michael Whitby, The History of Theophylact Simocatta (Oxford 1986), 46. For the critical edition of the text cf. C. de Boor, Theophylacti Simocatta Historiae (Leipzig 1887). 3 Michael Whitby, The History of Theophylact Simocatta (Oxford 1986), 73


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axe LQoatoLrltoc when Priscus tried the same method under different circumstances, and furthermore, the setting of the story is near Edessa, making it highly unlikely that the image in question was not the Image

of Edessa. The language used to describe the image in each case is virtually identical, and it is stretching the imagination to think that Theophylact was in fact referring to two different objects.

After the Muslim conquest of Edessa, the Image of Edessa was unique in that it was the only significant icon that had not been taken to Constantinople, and in fact was now in a small provincial city that was outside the Byzantine Empire. Its fame grew beyond all expectations when the Iconoclastic crisis broke out with the decree

of Leo the Isaurian during the period of 726 to 730. It was John of Damascus (John Damascene) who took up the challenge to defend the cause of icons, and used one of the best examples, the Image of Edessa, to do so. If this image had been made by Jesus himself, then how could there be any objections to icons?

Apart from by John himself, the Image was used in later arguments in favour of icons. Nicephorus the Patriarch' tells the story, and Theodore Studites used the legend to show that Christ wished his own features to be recorded: xai 6 *ELOS nLOTE'nOLto xaQaxtrlQ, avt6S 6 tovtov ipAC V ti]v T015 otxciov JtQoOCUnov [.opq v EtUnwOE TE xai vnoMvs anELxoVLOEV eV xQw Tov Qaxov5 aipaµevo5 xai T65 AvyaQcu attljoavtL, aVfQ

°Iva Se 4tty

Se ovtog ntct6s xai xai' "E8eooav nQwtos, exnetoµpsV.

In order to make our faith in the divine form clearer, our Saviour put it on and by touching the surface of a cloth imprinted an image of his form onto it. He then sent it to Abgar, who had asked for it-Abgar was a believer, the first among the citizens of Edessa.

Before 787, in the documents about the Second Nicene Council, a certain Leo Anagnostes saw the image in the city of Edessa:5 Maw 6 ... avayvti)cT

T1jc µEyaXTJg e%Xkq(tas Tfc (3acL7,,L8oc KovotavTL-

vowtoXELUS fittE Kayw 6

vµcov boUXos ljvtxa xate(3tJv Fig EUQiav

IsnM thv I3aJLXLXCOV an0XQLOaQiwv eyEVOµrly ev 'ESeoorI xai thv iEQav

axcLQonotrJtov dxova tE*eaµaL vn6 tiotwv TLB.wµevrJv TE xai nQooxvvoµeVtly.

4 Antirrhetica, Migne, Patrologia Graeca ioo: 461.

5 C£ Mansi 13, 192 C, text quoted in Ilaria Ramelli, `Dal Mandilion di Edessa a la sindone', Ru. Revista de Ciencias de las Religions (iggg), 177-178.


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Leo the Anagnostes of the great church of royal Constantinople says, "When I, your unworthy servant, went to Syria with the royal commission, I came to Edessa and saw the holy image that was not made by human hands, held in honour and venerated by the faithful".

Towards the middle of the tenth century, the aging emperor Romanus

Lecapenus decided that it was time for the Image of Edessa to be taken to the capital, the queen of cities, Constantinople. Lecapenus was a usurper, who was deposed by his own sons in collaboration with Constantine VII Porphyrogenitus, who was his son-in-law. Constantine then ousted his fellow-conspirators. Despite being known as the &xcLQottoi'qtoc (it was not the only image

not made by human hands), the Image became known by another name, the Mandylion, during the iconoclastic crisis. There are various

theories about the origins of the word, although the most probable solution is that it derives from the Latin mantilium, a general word for a (large) cloth.6 The name caught on and all copies of the Image today are known as the MavMIXtov, sometimes written Mav&Xtov or MavbiXtov, the uncertain spelling betraying its non-Greek origin. Edessa was besieged in 943 by troops under John Curcuas, although he informed the city authorities that he would spare the city and return two hundred prisoners if he could take the Image back to the capital.

The Muslim ruler of Edessa was aware of the tradition that his city would remain invincible as long as the Image stayed within its walls, although he obviously did not place as much faith in the tradition as his Christian counterparts did. Believing that two hundred Muslim lives

were more important than any Christian icon or relic, he decided to accept Curcuas' conditions. The bishop of Samosata was entrusted with the task of obtaining the Image, and after various attempts to fob him off with fakes and copies and after disturbances organised by the Christian population of the city, the Image of Edessa eventually made its way to Constantinople, queen of cities. There were, no doubt, copies made of the Image even in these days (just as copies are painted today to sell to tourists); in fact, each of the three Christian groups, the Nestorians, the Jacobites and the Melkites, had their own copy. Each probably claimed theirs was the original and the others were copies, although the Byzantines 6 Ilaria Ramelli, `Dal mandilion di Edessa a la sindone', Ilu. Revista de Ciencias de las Religiones (iggg), 179, attributes the origin of the word to the Latin mantilium but with some influence from the Arabic mandil.

18o


would doubtless have taken that of the Melkites' as the true Image. Little importance seems to have been given to the letters of Abgar and Christ and it is not even clear if what was considered the original copy was taken at the same time as the Image or at a later date. The Image reached Constantinople on 15 August, although as this date is now when the Dormition of the Virgin Mary is celebrated, the feast day for the Holy Mandylion is now held a day later, on 16 August. It was carried through the city and eventually placed in the chapel of the Pharos in the Boucoleon. It was possibly first installed at the Chalke

Gate, the official entrance to the imperial palace at the Augusteion, opposite Hagia Sophia, and later taken to the chapel in the Boucoleon.' When the young emperor Constantine Porphyrogenitus, accompa-

nied by the two sons of Romanus Lecapenus, who had usurped the throne, viewed the Image, the outline appeared blurred to the latter two but quite clear to Constantine. Was this just a way of expressing the orthodox faith of Porphyrogenitus and the wickedness of the other two, or was it a description of the actual Image? The story is told as follows in Symeon Metaphrastes: Kai y&Q IEQ6 o),,iywv f µeQtov tovtwv at&ytwv xa*uotoQovvtwv toy &xQavtov

xaQaxtiQa Ev tw &yiw exsaysiw toy viov toy *EOi, fXeyov of vkok toy (3aot7,,e0)s [1 (3Xeatsty tt it a1Q6owatov µovov, o Se yaµ(3Qos KwvotavtLvos EIsYFV (3Xeatsty otp*aXsovc xak cilia. llQos ovs xak slnsv o &oibtµo5 EeQytos xaXtos &µcpotsQot stSsts. Ok Se &vt&prloav Kai ti orlµaivst ex&otov tovtov ij btacpoQ&; AatexQL*r1 Ovx eyw, &XX& Ac4hb o nQocprjttls Aeysw 'Ocp*axµok

xvQiov eadk btxaiovs, xak dna avtoy £L; Serloty avtwv, atQoowatov be xvQiou 'sack atotoyvtas xax& toy eaoxo*Qsyoa1 ex y g to µvq[t6ovvov avtwv.

A few days before this, when everybody was looking at the marvellous image of the Son of God on the holy cloth, the emperor's sons declared that they could only see the face, while Constantine his son-in-law said he could see the eyes and ears. The godly Sergios said to them that they could all see as they should. They answered, "What then is the meaning of this difference?" He replied, "It is not me but the prophet David who says, The eyes of the Lord are on the righteous and his ears listen to their prayer, but the Lord's face is against evil-doers to destroy their memory from the land".

The meaning in the story seems clear the difference in what they see is more due to their innate spiritual qualities than to any physical properties of the actual Image. Whether or not the story as such is based r See Sysse Gudrun Engberg, `Romans Lekapenos and the Mandilion of Edessa', Byzance et les Reliques A Christ (Paris 2004), 123-139


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on any tradition about the actual appearance of the Image remains impossible to determine, but the political implications were clear, wellexpressed by Runciman: "The reception of the Image of Edessa was the grand climax of Romanus' reign, but the hymns chanted in its honour were the swan-song of the Lecapeni".8

Once in Constantinople, the Image took its place amidst uncountable relics of the life and passion of Christ, and those related to his mother and disciples. In Edessa, it had taken pride of place as the only significant Christian relic, whereas in the capital, while not exactly fading into insignificance, it was undeniably one among many.

It is mentioned in an inventory by Nicolas Mesarites right at the beginning of the thirteenth century:9 Ssxakoyov, napaoti csw be ooL xavtavfta xal tov voµobo exsls, w kaE, tip' avtov thS Ev nQwtotvnw tstvnwµevov tw xsLQoµaxtpw xal tf sv*Qvntw eyxsxoXaµevvov xspaµw the Ev axstQonou tw tExvrI tLvl yQacpLxfl.

You have, people, the decalogue, and now I present you with the lawgiver himself, imprinted onto a prototype on a cloth and pressed upon a fragile tile, but as if in an artistic style not made by human hands.

The pilgrim Antonius of Novgorod visited the church of the Pharos in Constantinople in 1200, the same year Nicolas Mesarites included the two relics in his inventory. In the list of relics that he saw there, he includes a linteum faciem Christi repraesentans (a linen cloth showing the face of Christ), presumably the Image of Edessa. An anonymous Latin text dated to the end of the eleventh century,10

written by a pilgrim who spent a relatively long time in the capital, mentions the Image, although as the cloth was kept in great secrecy the author was not able to see it. The text is as follows: Est in eadem civitate gloriosa figure domini nostri Ihesu Christi vultus ab eodem in linteolo, ut aiunt Greci, hoc modo compositus. Supradictus Abgarus rex adesse civitate nimio estuabat desiderio videndi preclaram faciem Domini. Cognito Ihesu desiderio regis accepit linteum et involuit faciem suam ex eo et remansit forma et figura vultus eirus in linteo. Sic 8 Steven Runciman, The Emperor Romanus Lecapenus & his Reign, A Study of tenth-century Byzantium (Cambridge 1929), 229. 9 C£ A. Heisenberg (ed.): Nikolaos Mesarites, Die Palastrevolution des Johannes Komnenos (Wiirzburg 1907).

10 See Krijnie N. Ciggaar, 'Une Description de Constantinople dans le Tarragonensis 55', Revue des Etudes Byzantines 53 (1995), 117-14o. Cf. Bernard Flusin, `Didascalie de

Constantin Stilbes sur le Mandylion et la Sainte Tuile', Revue des Etudes Byzantines 55 (1997), 63-64.

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ergo figuratam faciem in linteo suam Salvator transmisit regi Abgaro, ut ibi conspiceret qualis eius vultus esset. Hoc linteum preciosissimum domini Ihesu vultu et attactu insignitum maiori pre ceteris reliquiis in palatio veneracione observatur, maiori diligentia tenetur ita ut .semper sit clausum aureo vase et obfirmatum diligentissime. Et cum cetere omnes reliquiae palacii cunctis quibus temporibus ostendantur fidelibus, istud linteum in quo continetur nostri redemptoris vultus figuratus nulli demonstratur, nulli aperitur, nec ipsi Constantinopolitano imperatori. Quodam enim tempore apertum habebatur illud vas ubi tam sancta res erat et assiduo terremotu civitas omnis cepit concuti mortemque propinquam omnibus minari. Intimatum est superna visione hoc tanturn malum illi civitati non defuturum donec illud linteamen quod in se figuram Domini continebat vultus clausum occultaretur et ab humans obtutibus absentaretur. Factumque est. Clauso in vase aureo et diligenter reserato sancto illo linteo, et terremotus cessavit et omnis malicia celi quievit. Ex illo temore nullus fuit ausus illud vas aperire nec quid esset intus aspicere, credentibus omnibusatque timentibus terremotu omnia concuti si ceperit illud aperiri. There is in the same glorious city the face of our Lord Jesus Christ on a linen cloth, made by Jesus himself in the following way, as the Greeks say. The above-mentioned King Abgar was in the city burning with a great desire to see the beautiful face of our Lord. Jesus knew of the king's

desire and so took a linen cloth and wrapped his face in it the form and figure of his face was imprinted onto the cloth. The Saviour thus sent his face to King Abgar on the linen cloth, so that he might see what he looked like. This wonderful linen cloth with the face of the Lord Jesus, marked by direct contact, is kept with greater veneration than the other

relics in the palace, and held in such great esteem that it is always kept in a golden case and very carefully locked up. And when all the other palace relics are shown to the faithful at certain times, this linen cloth on which the face of our redeemer is depicted is not shown to anyone and is not opened up for anyone except the emperor of Constantinople.

The case that stored the holy object used to be kept open once, but the whole city was struck by continuous earthquakes, and everyone was threatened with death. A heavenly vision revealed that the city would not be freed of such ill until such time as the linen cloth with the Lord's face on it should be locked up and hidden away, far from human eyes. And so it was done. The sacred linen cloth was locked away in a golden case and carefully sealed up, and then the earthquake stopped and the heaven-sent ills ceased. From that time on nobody has dared to open the case or to see what might be inside it, as everyone believes and fears that if anyone tries to open it the whole city will be struck by another earthquake.

Such secrecy around the Image and the fact that hardly anybody could

see it coincides exactly with what is said in the Greek text called


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the Liturgical Tractate by von Dobschiitz. This anonymous text does indeed state that the image was held in greater awe than other relics in the palace, although apart from these few mentions, the Image of Edessa hardly figures again in known literature (the Synaxarion texts were no doubt composed while the Image was at Constantinople, but

make no reference to anything that is not already contained in the Narratio de imagine Edessena).

CHAPTER FOUR

THE FOURTH CRUSADE

Steven Runciman wrote "There was never a greater crime against humanity than the Fourth Crusade".' The claim might well be an exaggeration but there is no doubt that it ranks very high on the list. The Fourth Crusade was proclaimed by Pope Innocent III in 1198,

in an attempt to restore the old Latin kingdom of Jerusalem. The proclamation was especially successful in France, thanks to the efforts of a priest called Fulk of Neuilly. An agreement was reached with the Venetians to transport and feed an army of 4,500 knights, 9,000 squires and 20,000 footsoldiers and to provide 50 warships.' With no more than 11,000 men (but no reduction in the price by the Venetians), the fleet

set sail in October 1202 and first recaptured Zara on the Dalmatian coast (despite the objections to attacking a Christian city yet attacking Zara was very little compared to the later sack of Constantinople). Innocent III was against the taking of Zara and had written to the crusading army urging them to avoid all attacks on Christian cities. He excommunicated the whole army when they did not listen to his warnings, although the French and Germans managed to have the excommunication lifted, and returned to the fold of the church. The army spent the winter of 1202-1203 in Zara.

An unexpected turn of events came with the proposal to restore the rightful emperor of Byzantium to his throne-Alexius IV Angelus had been blinded and imprisoned by his own brother Alexius III. He escaped from prison and offered the crusading army just about every-

thing in return for his throne-the union of the Orthodox with the Roman Catholic Church, enormous sums of money for both the army and for Venice, and io,ooo soldiers once he was ruling again. There was further opposition to attacking a Christian city with a Christian

' Steven Runciman, A History of the Crusades 3-The Kingdom of Acre (Cambridge 1954), 130-

2 Cf. Hans Eberhard Mayer, The Crusades (Oxford 1988, translated from German original Stuttgart 1965), 198.

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THE FOURTH CRUSADE

2 army, although Mayer states that one of the ways the objections of the common soldier were overcome was "the descriptions of the unbelievable quantity of relics which were to be found in Constantinople".

The reason for changing the objective of the Fourth Crusade from Egypt (and then the Holy Land) to Constantinople will probably never

be definitively known. It could have been what Mayer describes as "chance", i.e. one event leading to another, or it could have been a premeditated plan from the beginning. Either way, the first attacks in summer 2003 caused Alexius III to flee, thus restoring Alexius IV to his

throne, together with his father Isaac II Angelus, although they were not popular and were both killed in January 1204. The city finally fell to the crusaders in April 1204, and for three days there was little more than plunder and killing to describe. Oaths had been sworn to the effect that the soldiers could only take items of lesser value as plunder, churches and priests would be respected and women would not be raped; the oaths were thrown to the wind

in the face of so much temptation. As Mayer states, "for the relic hunter it was the chance of a lifetime".3 Relics had been taken back from previous crusades, but they mainly consisted of stones and soil from the holy places in and around Jerusalem: Gethsemane, Calvary, the Holy Sepulchre, the tomb of Lazarus and Bethlehem. A piece of the true cross was taken to Genoa along with the plate on which John the Baptist's head had been placed, while Venice acquired the body of Saint Nicholas and a rock from which Christ preached.4 The defenders of Constantinople carried some amazing relics into battle; an icon of Mary and the apostles, with a tooth Jesus lost as a child, a piece of the lance used to pierce his side on the cross, part of the Shroud and and relics from thirty martyrs.' The relics did not have the desired effect, as they were captured in battle by a French knight, Peter of Bracieux.

One of the main eyewitness accounts of the conquest and sacking of Constantinople in 1204 has come down to us in the form of the account by a French knight, Robert de Clari, preserved in one sole manuscript in the Royal Library of Copenhagen. De Clari mentions

s Hans Eberhard Mayer, The Crusades (Oxford 1988, translated from German original Stuttgart 1965), 2034 Jonathan Phillips, The Fourth Crusade and the Sack of Constantinople (London 2004), 52-535 Cf. Alfred J. Andrea, Contemporary Sources for the Fourth Crusade (Leiden 2000), 302.

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the relics found in just one church (the Blessed Virgin of the Pharos);

two large pieces of the true cross, the iron of the lance that pierced Christ's side on the cross, a crystal phial with his blood, the tunic he wore on the way to Calvary, two of the nails from the crucifixion, the crown of thorns, part of the robe of Our Lady and the skull of John the Baptist. Innocent III was satisfied by the conquest of the city although outraged at the sacking of so many Christian treasures. During the sack of the queen of cities, the high altar of Hagia Sophia was broken into pieces so that many different people could take their

own souvenir back home. The four horses that can still be seen in Venice were at least retained in one piece. Eyewitness accounts reveal that bishop Nivelo of Soissons' personal hoard included the head of the first martyr, Stephen, a thorn from the crown of thorns, a finger of the doubting apostle Thomas, which had been placed in the Lord's side, a belt of the Virgin Mary and the head ofJohn the Baptist (one of the many). Bishop Conrad of Halberstadt took many pieces of the true cross and the head ofJames, the brother ofJesus.

No mention is made of the Image of Edessa in any of the lists of relics and treasures taken back to Europe. It seems to have quite simply

vanished. And yet the amount of plunder that found its way into the churches of France and the rest of Europe was enormous, much greater than has ever been recorded. In the words of Jonathan Phillips,6 So much more material must have gone back to northern Europe than has been recorded. Some items the Greeks managed to take with them. Robert of Clari wrote that the Church of the Blessed Virgin of the Pharos in the Bucoleon palace contained the grave cloth in which Christ was wrapped and which clearly displayed his features.' The crusaders could have seen this precious relic during their visits to the city in the latter half of 1203, but as an object that was easily transportable it must have been spirited away the following April because, as Robert lamented, no one knew what had become of it.

De Clari does not mention the Image of Edessa by name at any point in his work, although in the section in which he recounts the marvels of Constantinople, he tells the story of a holy man in the city who was repairing a widow's roof, with a cloth wrapped around him. The Lord

6 Jonathan Phillips, The Fourth Crusade and the Sack of Constantinople (London 2004), 263.

7 Phillips is mistaken here, as de Clari locates the gravecloth at the church of Blachernae, in a different part of Constantinople.

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THE FOURTH CRUSADE

2 appeared to him and asked for the cloth, enveloped his face in it and gave it back with a miraculous imprint of his face. The holy man hid the cloth under a tile and the image was also imprinted on the tile. The similarities to the Abgar legend are obvious Jesus wiping his

face with a cloth and and image of his face appearing on the cloth, which was then transferred onto a tile-although the differences are greater. Abgar has become a holy man in Constantinople and repairs roofs; Jesus "appears" to him and asks for the cloth himself for no apparent reason. Edessa is not even suggested, although Edgar Holmes concludes that this is a "variant on the legend of the Image of Edessa".8

An obvious question comes to mind. Was de Clari aware of the Image of Edessa, did he make the changes to the legend (and the changes are substantial), or was he told the story as he transmits it (about another relic), thus remaining unaware of the existence of the Image of Edessa? I find it almost impossible to believe that the knight meant his readers to think of the Image of Edessa from the story he tells. He makes no mention of Abgar or Edessa, does not link the story to the time of Christ's life, and knows nothing about Ananias and the journey to Jerusalem. We can only conclude that he knew nothing of the Image of Edessa as such, although Averil Cameron states that it was listed as present in the Pharos chapel by Robert de Clari.9 Among the other wonders in the city that de Clari describes is the sydoine "in which our Lord had been wrapped, which stood up straight every Friday so that the features of our Lord could be plainly seen there"." De Clari is clearly referring to the burial shroud of Christ in this passage (with an image on it). The knight states that nobody knew what happened to this cloth after the city was taken-which is exactly what happened with the Mandylion, the Image of Edessa that was not made by human hands.

Runciman" states that the Image of Edessa did not disappear in the immediate aftermath of the sack of the city. He claims that the relic 8 Edgar Holmes, The Conquest of Constantinople (Columbia University 1936, reprinted by Medieval Academy of America 1996), 104. 9 Averil Cameron, Changing Cultures in Early Byzantium (Aldershot 1996), 92. 10 Edgar Holmes, The Conquest of Constantinople (Columbia University 1936, reprinted

by Medieval Academy of America 1996), 112. This is the gravecloth that Phillips mistakenly has de Clari locate in the Bucoleon instaead of at Blachernae. 11 Steven Runciman, `Some Remarks on the Image of Edessa', Cambridge Historical journal 3 (1931), 251

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came into the possession of Louis IX of France when the emperor transferred all the remaining relics (those he had not already sold) to the king. Included in the list was a certain sanctam toellam tabulae infertam.

Was this sancta toella the Image of Edessa, the Mandylion? The description is certainly not the most obvious one; there were so many more definite ways of identifying the cloth that such a non-descript

name must at least make one doubt that this was in fact the Image brought from Edessa in 944. Runciman then says the Image was taken to Paris and its subsequent history is unknown until 1792, when it was destroyed by revolutionaries. Cameron basically agrees with this theory, adding that if the Image was not taken to France, it remained hidden. Grabar'2 states categorically that "Car c'est en 1204 que le Mandylion

d'Abgar fue enleve' de Constantinople et transports en Occident", going on to say that the original was taken to Paris and everyone who states otherwise was mistaken. According to the same article, the Image's later history is unknown. The Paris theory is also adopted by Paul Hetherington,13 and Paris or Rome by Gerhard Wolf." The Paris theory is based on two assumptions that are by no means certain. The first is that Robert de Clari mentions

the Image (as a touaile, together with the tile), and the second that sanctam toellam, tabulae insertam15 in the list of relics in the possession of

Louis King of France also refers to the Image. It would be strange for a new term to have been introduced to name an object that was so well identified as either the Mandylion or the acheiropoietos image of Edessa.

Despite these affirmations, it seems unlikely that the sancta toella obtained by Louis IX was the Mandylion (it would surely have been

described in clearer terms). That said, if the Image of Edessa did survive the sack of Constantinople in 1204, it was presumably brought

to Western Europe. One of the few claimants for the survival of the Image of Edessa down to our own days is the Mandylion of Genoa, in Italy. The claim has been made on various occasions, leading to the publication of various books on the subject.

12 Andr6 Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 17.

13 Paul Hetherington, `The image of Edessa: some notes on its later fortunes', Byzantine Style, Religion and Civilization, in honour of Sir Steven Runciman (Cambridge 2006), 192-205. 14 `From Mandylion to Veronica', The Holy Face and the Paradox of Representation (Bologna 1998), 166. 15 S .J. Morand, Histoire de la Sainte-Chapelle Royale du Palais (Paris 1790), 7-8.

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THE FOURTH CRUSADE

According to this theory, the Mandylion was kept in Constantinople

for 08 years, i.e. from 944 to 1362, when it was taken to Genoa. In other words, not only did the Image survive the sack of the capital in 1204, but remained in the city for a further century and a half. The Genoa Mandylion is kept in a golden frame and only brought out once a year, at Pentecost. The frame is a work of art in its own right. Bearing an inscription with the words TO AI'ION MANAHAION, there is no doubt as to what is believed to be inside. There are ten miniatures depicted on the frame, telling the story of the Mandylion, each with its corresponding inscription. The ten inscriptions are as follows: o AbyaQos atQos toe XQtotov toy Avaytav &atootmXXwv o Avavtas tbv Xoiotov µr1 Mvv&µsvos iotoQajaat vtattoµsvos o XQtotos o XQtotos to µavbrIxtov xat trjv eattotol rev tw Avavia MtMovs tw AvyctQw MtaxoµiU(ov o Avavias to µavbrJXtov xat trIv

o At yaQos to d8e)kOv xatakuoas, trly atxoya iotrIot tot XQtotot o sattoxoatos &atoxaX nct Mta tot, xeQaµu&tov to µaV8TJXLoy cvtstxddst &atoxW.t,wst to µaV8 i40v MtaxaXt,atTEL tot xEQaµlbtot, cxovtos t!'v CLXOVa

o satt6xoatos to cXatov tw atuQi sattxswv toes IIsQoas xatsxat,Os Fig) t(hv) KwvoravnnvovatoXty ... i&N tot µavMiJXtov

The face of Christ preserved on what is claimed to be the original Mandylion is in fact a painting. X-rays were taken in 1974 to see if there was anything underneath the painting, and even what is there is a man-made image. If the Mandylion of Genoa is the original Image of Edessa, then it was always a simple painting and never an axstQonoLti`tos. It is much more likely that what is kept in Genoa today is an early copy of the Image. The same could also be stated for another claimant to being the original Image of Edessa, namely the cloth kept today in the pope's private Matilda Chapel in the Vatican. This too is clearly a painting, similar in many ways to the Genoa icon, possibly even denoting a common origin. At a recent exhibition of Vatican treasures, the icon was presented as the original Image of Edessa not made by human hands,16 but as with the Genoa image, this would be a self-contradiction.

And so just as with the origins of the Image, we are left with a frustrating lack of clear proof There is no reason to believe that the

16 Cf. The Milwaukee Journal Sentinel (26 January 2006), "One of the priceless objects

revealed ... was the Mandylion of Edessa, which Catholic tradition holds to be the oldest known representation of Christ".

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Image of Edessa came to Paris as the sancta toella or that it is kept in Genoa to this day. It simply vanished from all known accounts. Logic dictates that if it did survive, it came west with the returning Crusaders as part of the plentiful booty they brought back with them, but no more can be historically asserted.

CHAPTER FIVE

THE IMAGE OF EDESSA IN ART

There are no known surviving copies of the Image made while it was in Edessa. Grabar' attributes this to the fact that the Semitic population of the area did not share the Greeks' enthusiasm for painted art, focusing

their devotion rather on the letter from Christ to Abgar. The Greeks paid scant attention to the letter and much more to the Image. One of the earliest surviving copies of the Image of Edessa in art can be found at Saint Catherine's monastery on Mount Sinai. The icon is divided into four-on the upper left is Thaddaeus, dressed in a white robe, opposite Abgar, dressed in a dark blue tunic. Both are identified by inscriptions. Abgar is holding the Image of Christ, a small

piece of cloth with a small head imprinted on it. The cloth has just been handed over by a figure on the king's right (the viewer's left), most probably to be identified with Ananias. The four figures depicted under Thaddaeus and Abgar are Paul of Thebes, Antonios, Ephraim the Syrian and Basil. According to Kurt Weitzmann,2 the icon is made up of the two wings of a triptych, joined together when the central portion was lost. This portion must have depicted the actual Image of Edessa, at least on the

top half of the lost section. The lower section would probably have shown more standing figures like the surviving ones under Thaddaeus and Abgar. The cloth Abgar is holding in the surviving portion is most probably a miniature of the larger version. The face on the miniature is somewhat rounder than later depictions of the face of Christ on the Mandylion. Weitzmann dates the Sinai icon to the middle of the tenth century' and then suggests that the portrait of Abgar is in fact modelled on the

1 Andre Grabar, `La Sainte Face de Laon', Seminarlum Kondakovianum (1935), 23.

2 Kurt Weitzmann, `The Mandylion and Constantine Porphyrogenitus', Cahiers Archiologiques ii (ig6o), 167.

3 But cf. Andre Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935),

22, "l'histoire de fart chretien ignore le Mandylion avant le XIe ou le XIIe siecle".


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emperor Constantine Porphyrogenitus. The purpose is clear-"to represent Constantine in the guise of King Abgarus as the new recipient of the Mandylion".4

One of the best-known Mandylion copies in Western Europe is in the cathedral of Laon (north of Rheims), painted onto two pieces of pinewood. The icon measures 44 X 40 cm. It was sent to Laon from Rome in 1249, and according to Grabar5 could date from any time between the tenth and the thirteenth centuries. The great respect for the Abgar story and the Image of Edessa in Georgia has already been seen (incorporating the letters into the New Testament with the gospels). In 1989 the remains of a painting of the "Holy Face of God" were identified in the church of the Holy Cross at Telovani, and dated to the late eighth or early ninth century-while the Image was still in Edessa.6 From the eleventh century onwards, the Mandylion is present in the majority of Georgian churches. Both Mandylion and Keramion (the tile that the Image was transferred onto, according to most versions of the story) are portrayed in Vatican

Biblioteca Apostolica Cod. Ross. Gr. 251f I2'. The cloth is on the left (with tassels) and the tile on the right, cleverly painted as if the manuscript folio had been folded over to produce the mirror image of the face of Christ. The miniature bears the title atX6Cxs5 atvsuµatitxai.

One of the best-known miniatures of the Image of Edessa is to be found in the thirteenth-century Codex Skylitzes (f. 131), held in the National Library in Madrid. There is no doubt as to the identification of the Image as the miniature is clearly headed by the words to aytov itavbvXtov. The emperor is receiving the Image and holding it to his face, presumably to kiss it. The face of Christ is partially obscured by the emperor's own face. There seem to be two cloths involved-a smaller white cloth with tassels clearly visible at the top, the cloth that actually shows the imprint of Christ's face, and another reddish-pink larger cloth that is held in folds by the messenger under the smaller white cloth and thrown back over his shoulder. It is not clear if this larger cloth is meant to be part of the smaller one, if it was used as a kind of protective outer cloth for it, or if it has nothing at all to do with

4 Kurt Weitzmann, `The Mandylion and Constantine Porphyrogenitus', Cahiers Archeologiques ii (ig6o), 183-184. 5 Andre Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 196 C£ The Holy Face and the Paradox of Representation (Bologna 1998), 72ff.


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it. Grabar' concludes that the author of the miniature had no intention of reproducing the actual physical aspect of the Image but only the historical scene, in which case the manuscript shows us nothing useful in trying to find out what the Mandylion actually looked like. The Image of Edessa is also portrayed in the miniatures of a Menologion manuscript in Moscow (Cod. Syn. Gr. 183), copied in Io63 and taken to Russia from the Athonite monastery of Stavronikita. On f. 192 v. there are four scenes from the Abgar legend: Abgar sending the letter to Christ via Ananias, Christ receiving Ananias and writing back to Abgar, Christ giving the cloth with his face imprinted on it to Ananias and finally, Ananias showing the cloth to Abgar. Each miniature has its corresponding explanation, as follows: i. Avyapos to toat&Qxr)S emtatoX,hv ltpos tov XQtatov tov eX*sLv xai *eQajTrfjF1v avtov

2. 6 XQtatos St& ypaµµ&twv atooaayopsvrj tov Atyapov 3. o Xptatos eatibovs rip' atvbova &ateatELXE nQ6g AvyaQov 4. 6 Avyapos [bwv thv anvSwva svl9ews i&tj xai &v&atstXs (3alttwa*sis t;wv tov OF-6v

Grabare draws a clear difference between two main styles of painted Mandylion-the representations showing a hanging cloth date from the second half of the thirteenth century onwards, whereas before this date the cloth was painted simply stretched out on a surface. In the same article Grabar claims that the "hanging" Mandylion is a western development.9

There are a few representations of the Mandylion among the frescoes of the more than 350 chapels and churches in the valleys of Cappadocia,10 although according to Grabar," "l'absence du Mandylion dans le repertoire des decorateurs des chapelles rupestres semble etre significative". Grabar mentions only one copy in all Cappadocia, al-

though more have come to light since he wrote in the 193os. The church of Sakli, in the Goremeregion of Cappadocia, is known as 7 Andre Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 24. 8 Andre Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 16f 9 Andre Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 17.

10 The photographs of all the Mandylion images in Cappadocia were kindly supplied by Lennox Manton, who visited the area various times in the lg8os. Cf. Nicole & Michel Thierry, Nouvelles Eglises Rupestres de Cappadoce (Paris 1963); H. Yenipinar, Paintings of the Dark Church (Istanbul 1998); Spiro Kostof, Caves of God, Cappadocia and its churches

(Oxford 1972); M.S. Ipsiroglu and S. Eyuboglu, Sakli Kilise (Istanbul 1958); Lennox Manton, The Cappadocian Frescoes and the Turin Shroud (Manly 1996). Andre Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 23

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the hidden church, because it was only discovered in 1956. There are two painted Images in this church. The better conserved of the two is painted over the top of an arch, with the Virgin on the left in the middle of a tower and another building (possibly a church), and Saint Isaac on the right. The Sakli Mandylion is somewhat different from most others in that the halo is plain, void of the decorations and inscriptions that filled later paintings. Original markings are evident-roundels on either side of Christ's face. The red colour is typical of both the Mandylion and other decorations in the church; it comes from the red clay of the Kizil Irmak (Red River), which is still used in the local town of Avanos. The red roundels are much more visible than the white ones, which have almost faded away. There seems to be no particular meaning in the dispensation of the roundels-they are also evident on the frescoes from the same church, and can also be seen on other paintings of the Mandylion in Cappadocia (Goreme Chapel 21 and the Dark Church at Karanlik) in a different design. A second Mandylion at the church of Sakli was painted over a small archway in the part known as the Piscina. It has suffered from damp and not much is visible; the face is gone, although the red hair denotes that the artist was the same as the one who painted the Mandylion in the main church building. Four white roundels are just about visible, two on each side of the face. A manuscript held in the Biblioteca Nazionale Marciana in Venice12 shows a miniature of the Mandylion that is very similar to the Sakli Mandylion. To a certain extent all copies are similar, but the design of the cloth and the face in this case would seem to denote more than the usual degree of likeness. The Mandylion in Goreme Chapel 21 is not as well preserved as the Sakli example. Roundels are also present, but in a seemingly haphazard

design-there are four of them, three underneath the face of Christ (although not in a straight line), and one on the upper left. At Sakli, the roundels are in the edges of the cloth, whereas in Chapel 21 they are directly around the halo. The halo in Chapel 21 is more elaborate than in Sakli, containing three groups of five smaller circles each-in Sakli the halo is quite plain. Just visible above the halo in Sakli are the letters IC XC.

12 Cod. Marc. Gr. Z 402 (saec. XIII).


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There is a damaged eleventh-century copy of the Mandylion at the church of Karanlik, also known as the Dark Church due to a lack of windows. It can be found in the northern apse, one of the few copies that is not painted over an archway. The inscription is faulty-TO ATHON MANAHN-although the identification is clear. Christ's face is not surrounded by a halo, although the upper, right and left arms of the cross can be seen behind his head. The design with the red and white

roundels is much more balanced than in Sakli and Chapel 21-there are three red roundels, one on each side of the face and one underneath the neck, while the white ones (clearly visible) are interspersed. The hair

is behind the neck rather than falling over the shoulders. The cloth is portrayed as very wide, but unfortunately nothing is left of the facial features and the design of the cloth at its edges has also suffered from the ravages of time.

The Image of Edessa would appear to be ubiquitous in the various different monasteries on Mount Athos.13 One of the most spectacular paintings can be found over the archway at the entrance to the monastery of Docheiariou-a huge Mandylion greets all those who come in. The face of Christ is bearded, while the long hair is split into two on each side of the face. The golden halo bears the letters 6 uiv, and there is a great extension of cloth on each side of the face, filled with various groups of three black dots arranged in the form of a triangle.

The seventeenth-century Mandylion in the church at the monastery of Dionysiou has several features in common with the Docheiariou one; the same golden halo with the same inscription 6 t6v (although at Docheiariou the article is on the left of the face, and at Dionysiou

it is above), the same extended cloth on either side of the face and the same black dots (although at Dionysiou there are other designs in addition). The Dionysiou Mandylion identifies the subject with the traditional abbreviation IC XC, absent at Docheiariou. Christ's hair is divided into two on the left but there is only one lock on the right.

There is a small and deteriorated Mandylion in the monastery of Megistes Lavras, painted onto the wall in the courtyard and protected 13 The photographs and many of the observations in this section are from my own visits to Mount Athos. C£ Various authors, Treasures of Mount Athos (Holy Community of Mount Athos 1997); M. Chatzidakis, The Cretan Painter Theophanes: The Final Period of his Art in the Frescoes in Stavronikita Monastery (Mount Athos 1986); P. Mylonas, `The Protaton at Karyes and the Painter Manuel Panselinos', Nea Estia 1089 (1972), 1657-1662.

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from the elements by a glass cover. The hair is split into two on both sides of the face, and just visible inside the light blue halo are the letters IC XC. Probably the oldest (twelfth or thirteenth century) and most damaged Mandylion on Athos is in the church at the Protaton, in Karyes, the administrative "capital" of Mount Athos. Christ's face (with a halo) is on a grey cloth with horizontal red stripes and golden tassels at the bottom. The cloth is held up by two angels, although little more than the arms and legs of the one on the left now remain. The inscription too is damaged-all that can now be read is v µavbLXL.

The beautiful Mandylion at the monastery of Stavroniketa was painted by Theophanes the Cretan in 1546. It shows an almost thoughtful Christ on an intricately designed cloth (damaged to the lower right

of the face). The cloth shown is also much wider than those in the Protaton and Megistes Lavras. A different model is evident in two later versions in Koutloumousiou and hanging in a frame in the church at the Protaton. Similarities in the

design of the cloth and in certain facial features suggest that the two were painted by the same artist. Christ's hair (divided into two locks on either side of the face) is much longer than in other paintings, and his lips are painted very red, seeming almost to be pouting. These two features are also evident on some souvenir icons of the Mandylion for sale in the town of Ouranoupolis, from where the boats leave for Athos. A spectacular version of the Mandylion can be seen in the recently

painted refectory at the monastery of Koutloumousiou. The whole room was painted during the 199os, and the far end (from the main door) is presided over by a truly impressive Mandylion. A stern looking Christ is portrayed with his hair brushed behind his shoulders (on all other copies it is hanging over the front). Three crimson strips take the

place of the letters o wv evident on other paintings, while the cloth itself is white with blue stripes. The cloth is tied into knots at the upper corners and suspended on golden hooks, while Christ's garment is artistically blended into the cloth itself. Athos monasteries also hold smaller painted icons on wood, such as the three at Iveron measuring 14.5 X I1.5, 24.5 X 20.5 and 31.5 X 23 cm respectively. One of the three was painted in 1782, while another bears a more complete inscription than most others-To ayLOV µavbIXLOV tiov XUQCOU f pthv I1'I6o'U XQL6tot7.

Other well-known copies of the Mandylion are in the church of the Archangel Michael in Kato Lefkara in Cyprus, a twelfth-century


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painting with somewhat dubious orthography (zw ayov µav&XL(uv), the now lost twelfth-century Russian Mandylion that was at Spas Nereditsa,

denoting an especially wide-eyed Jesus surrounded by an elaborate lattice-type decoration, and those at the monastery of Spaso-Mirozskij (dating from 1156), the church called Dzurdzevi Stupovi in Serbia (12th century), and the thirteenth-century icons from Zica (Serbia), Bojana and Gospodev Dol (Bulgaria). The general appearance of Jesus' face on Mandylion copies is well described by Robin Margaret Jensen: "Christ's eyes look straight out,

under well-defined brows and high forehead. His nose is long and narrow, with a small mouth beneath a rather drooping moustache and above a beard that comes to two points. The hair of his head is parted at the centre and hangs to his shoulders".14 Another feature that links many known copies is the exceedingly wide cloth that the face is painted on. There is ample empty linen on either side of the face, sometimes tied up in knots to hold the cloth up. A lattice-like design can be seen on the cloth on some copies, whereas

on others the artist has filled it in with his own designs. There are two possible reasons for the seemingly excessive width of the clothmany copies are painted above an archway and so the cloth was quite naturally extended to cover the whole arch," or the original cloth was much wider than the space strictly necessary for the face. According

to Grabar, the fact that the Mandylion was painted in one of the higher places of the church denotes that it had the value of a dogmatic symbol.'6

In Western Europe the Mandylion was more often reproduced as the Veronica, related not to the Abgar legend but to Veronica, who is purported to have wiped Christ's face with a cloth while he was on his way to Calvary, at which point his face was miraculously imprinted onto the cloth." The earlier Holy Faces in the west, such as the ones in

14 Robin Margaret Jensen, Face to Face-Portraits of the Divine in Early Christianity (Minneapolis 2005), 135-136.

15 Locating the Image above an arch could also be related to the fact that according to the Narratio de imagine Edessena it was rediscovered above the city gate, possibly in the

form of an arch. 16 Andre' Grabar, `La Sainte Face de Laon', Seminarium Kondakovianum (1935), 26.

17 Cf. Gerhard Wolf, `From Mandylion to Veronica', The Holy Face and the Paradox of Representation (Bologna 1998) 157; "The ìconic' formula of the Veronica copies is a

transformation or adaptation of the Holy Face as it was represented in the Eastern Church, that is of the Mandylion...".

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Genova, Rome and Corbie,18 are copies of the Mandylion made in the east, whereas the countless paintings and Holy Faces in Italy and Spain are quite definitely western Veronicas. In fact, the cult of the Veronica image came to the fore towards the

end of the twelfth and the beginning of the thirteenth century. The Image of Edessa had presumably made its way westwards shortly after I204, and no doubt had some influence in making representations of the Holy Face more popular. The version of the Image's origins contained in Gregory Referendarius' sermon linked the cloth to the passion narrative and this aspect was imported into the west, although Gethsemane was replaced by a female called Veronica, none other than the Hemorrhissa whose bloodflow had been cured by simply touching Jesus' robe. The crown of thorns was first incorporated into the Veronica legend in around 1400, showing that the Veronica icon was understood to have been imprinted onto the cloth on the way to Calvary.

18 For the Corbie face (lost since 1970) see tannic Durand, Ùne pretendue relique de Constantinople: la "Veronique" de Corbie', The Material and the Ideal (Leiden 2007), 205-218.

CHAPTER SIX

WHAT WAS THE IMAGE OF EDESSA?

If the story of Abgar sending a messenger to Christ in Jerusalem, and the latter's wiping his face on a cloth, is no more than legend, then in a certain sense the Image of Edessa never existed. And yet the situation is more complex, as there most certainly was an Image of Edessa taken from this city to the capital of the empire in the tenth century, where it remained until the beginning of the thirteenth century. A legendary origin does not mean that the object never existed, and whatever the origins of this image were, an object known as the Image of Edessa did exist. The aim of this chapter is to look at the words used to define this object, and to analyse the different descriptions of the cloth to see whether it is possible to form an idea of what the Image of Edessa was and what it looked like.

The document known as the Liturgical Tract states that the Image was deliberately kept at a distance from the common people, in order to increase their sense of mystery about it and their sense of religious awe.

Von Dobschutz dates this text to shortly after the Image's arrival in Constantinople, stating that it was based on an earlier Syriac original, which means that the rites described therein would refer to what was known from and how the Image was seen and used in the city of Edessa. Whether this is so or not, there seems not to have been any direct public access to the cloth, contributing to the scarce and scant descriptions of its appearance. The task undertaken in this chapter is far from easy. The Image of Edessa is constantly referred to in the texts as an e'Lxwv,

a word which I have not translated by the obvious "icon", preferring "image". The reason for this is that the word icon suggests to many a painted image, and despite the fact that by reading the texts it becomes

clear that the Image of Edessa is not decribed as a painted image (except in the Doctrine of Addai), I thought it better to avoid any possible misunderstanding.

The Septuagint uses this word in the creation account-xati' slxova '&cov in061GsV avtov-where it must mean similarity, neither a painted image nor the exact essence of something or somebody else. New Tes-

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tament usage of the word has two different connotations-a representation of the emperor on a coin (Mark 12:16), but also "the very essence of a thing made visible in its image",' as in 2 Cor 4:4, ... tiov Xprntov, os ecrav siwbv iov '&soO. The use of the word sbubv in reference to the Image of Edessa is to be taken in this second sense. Averil Cameron concludes that the Image of Edessa "never actually looked like a cloth at all".2 This is a somewhat daring conclusion, which seems to contradict just all about all known sources, in which the fact that the Image was imprinted (by whatever means) onto a linen cloth is

clearly stated. I see no reason to doubt that the Image was on a linen cloth, whatever else it was or was not.' There are many different words and descriptions used in relation to

the Image of Edessa, and to my mind one of the most significant is precisely the one that all modern historians seem to shy away from. I refer of course to the Greek word tistiQabLnXov, used only for the Image of Edessa in the whole known corpus of Greek literature. This in itself is

highly significant-if a word is brought into being for the sole purpose of describing a specific object, and never used for any other known object, then it must surely reflect a unique property of the object in question, something that differentiates it from other similar objects (in this particular case, from other likenesses of Christ). Scholars who have written about the Image in the twentieth century have by and large ignored this word and its significance;4 possibly because its implications seem to contradict what they take for granted about the Image.

At first sight, the word seems easy to understand-it is made up of two elements, the words for "four" and "fold over in two". However, does this mean folded over in two four times (resulting in sixteen layers),

1 Paul Alexander, The Patriarch Nicephorus of Constantinople-Ecclesiastical Policy and Image Worship in the Byzantine Empire (Oxford 1958), 392 Averil Cameron, Changing Cultures in Early Byzantium (Aldershot 1996), 88.

3 Cameron's apparent desire is to establish that the Image of Edessa is not the Shroud of Turin, leading her to deny any similarities (the Shroud of Turin is made of linen) even when all the sources are against her. Rather than look at what the Image was, she spends most of her time arguing what it was not. 4 Cf inter alia Steven Runciman, `Some Remarks on the History of the Image of Edessa', Cambridge Historical Journal 3 (1931), 238-252; Averil Cameron, Changing Cultures

in Early Byzantium (Aldershot 1996), Chapter XI. An excellent article on the meaning of the word is the unpublished Òn the meaning of tetradiplon' by Professor Daniel Scavone of the University of Southern Indiana, to whom I am grateful for letting me see his text.


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or folded in four so that there were four layers, or in eight layers (i.e. four double layers)? The fact that the word is only used for the Image of Edessa means that there is nothing it can be compared to, and the fact that we do not know exactly what the Image of Edessa looked like means that it is not a straightforward task to understand the meaning of tstQabutXov.

SvtXovs means folded in two. There are no other numerical terms like tstQa&LatXov with a numerical prefix, i.e. no tQLSutXov, atsvta& 3tXov

or E aSiirXov. There are, however, similar words formed from numerical roots and atXdcLos. 8t3tXdoLos means double or twice as much, atULGtos means six times as large etc. Could tstQabtarXov mean four times as large (i.e. the opposite of folding something up, which effec-

tively makes it smaller)? This seems unlikely, as there is no point of comparison in any of the texts (four times as large as what?) and if this was what the author wished to express, he would surely have employed the word tstQaatXaGLos.

If 8LacXovs means folded in two, producing two layers, then tstQaBLatXov could either mean folded over in two four times (producing sixteen layers), or folded over in such a way as to produce eight layers, i.e. four

double layers, which actually involves only three folding actions. This said, there is a way to fold a large cloth that does involve four folding actions and results in four double layers-the cloth would be folded in half, and then folded a further three times by quarters. tstQaBLatXov is a word used specially for the Image of Edessa, and for no other object. It must therefore be significant in establishing an idea about the actual appearance of the cloth (if the Image was folded over any number of times it cannot have been imprinted onto wood). No matter what exact number of folds is involved in making a cloth te-QaBLatXov, it is clear that the use of this word means that the cloth was reasonably large, larger at least than the amount of cloth needed

for a facial image, a point already suggested by John Damascene's use of iµatLov to describe it. This point has been ignored in most recent works on the Image of Edessa, and yet seems to be absolutely fundamental in understanding its nature. Another word that is usually (though not exclusively) linked to the Image of Edessa is ax,sLQoatoLi]toc, not made by human hands. The

word does not appear at all in the LXX, possibly as there was no word in Hebrew to be so translated. The positive form xsLQoatointoc does appear, usually in the context of ridiculing statues of false gods, e.g. Is 2:18, xai to x8LQoatobrJta atavta xataXQiVOWYLv. In secular Greek

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the word was used as the opposite of avtocpui

,

something that occurs

in nature. In the New Testament, the letter to the Hebrews uses a compound negative form with an explanation: xal tea£totEQag oxr1vis xtnoEws. tout' Eotty ov tavtrIs ou The form a'xeLQ0IL0Lit05 seems to be a specifically Christian coinage,

first used in the New Testament.' The gospel of Mark (14:58) distinguishes between the temple that was built by humans and the temple that Christ will erect in its place: eyw xataXi w toy vaov tovtov toy XEtQoatoLrItoV xal bta tQtwV 1I.LEQWV a7,Xov axstQoicoir1tov OiX060[n (Y(0. The

word is also used in 2 Cor 5:1 to describe the dwelling place God has prepared for believers in heaven, and in Col 2:11 referring to a spiritual circumcision, as opposed to the physical ritual circumcision in Judaism. The adjective axelQoioLf1toc could not have been loosely applied to an icon that was obviously painted, although the earliest description

of the Image's origins, in the Doctrine of Addai (dated to around AD 400), states quite clearly that Hanan, the king's archivist and artist, "painted the portrait of Jesus with choice pigments".6 There is no hint whatsoever of a miraculous origin for the Image in this version. No matter what the reason for this statement is (had the author seen the Image? If so, and if he saw that it was a painting, why did all later versions change the whole story?), it is very clear that all later versions are in total and complete disagreement with this. They are all adamant that it was most definitely not a painting, but rather an axEiQoioLnltoc, an image not made by human hands. Some of the copies of the Narratio de imagine Edessena on Mount

Athos, however, seem to have been in doubt about this fact. When Abgar expresses his new-found belief in reference to the Image on the cloth, the text states that £JEE'yLVWGXEV ov &t xQwµatwy i,Xi wv tdv

ovotaoty Exovoav, although in the first-hand texts of Megistes Lavras 429 and Iveron 595 the negative is a later addition (E.th in MLI and ov in Iv). Megistes Lavras 644 omits the negative altogether, as does von Dobschiitz,' thus expressing the idea that Abgar realises the Image is in fact a painting. In the light of the rest of the same text in the same manuscript, this can only be seen as a mistake by the copyist, corrected elsewhere to preserve the general sense. No matter what the Image of

' C£ Raymond E. Brown, The Death of the Messiah Vol. i (New York r994), 439ff 6 Translation by George Howard, The Teaching ofAddai (Atlanta 1981), 9. 7 Ernst von Dobschiitz, Christusbilder Beilage II (Leipzig 1899), 57.


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Edessa was, the author of this particular text wanted to express the fact that it was not a painting, and so the text adopted at this point should reflect this.

Michael Whitby offers an interesting possibility for the roots of this word being applied to the Image of Edessa;° Procopius describes the Persian mound that the defenders in Edessa successfully set fire to as a 7 ocpos xstQo7toirlioc, and given that it was destroyed with divine aid through the Image, this came to be known as &xs1Qoatoirltog. Hans Belting finds the word unnecessarily complicated, stating that an image not made by human hands is a contradiction in itself, since such an image is at the same time not only no image, but the very contrary of an image.'

He tries to show that the word axs1Qoatouqtog actually means that the

image in question is not an image at all, but an actual body. Such thought is without doubt far from the intentions of the writers who described the Image of Edessa as not made by human hands-all they meant is that the Image is not a painting but an image miraculously produced by divine power in Jesus. Andrew of Crete (c. 660-740) makes it clear that the image was not a painting: 10 AvyaQw iw iotaQxw 3TE[ty15 Loav ev paxe1 os(3aaµlav IlQwzov µev stxova iov xvQLov 4tthv 'Irjoov XQwwtov, zxµaysLov ovoav iov owµattxov avtov xaQaxtnQoc xal µrISev atobeov6av 1115 ex Zwv XQwµatiwv

First of all, the sacred image of our Lord Jesus Christ that was sent to Abgar the ruler, which is an imprint of his bodily form and owes nothing at all to work with paint ...

The word Mandylion came into use when the Image was taken to Constantinople. Various different theories as to the word's origin have been forthcoming, many of which involve the Arabic mandil. It would seem though to border on the impossible that there is no influence from Greek µavtLXtov and µavSvAtov, Latin mantilium, Aramaic mantila and the late Greek µavUkj. All these words usually (but not always) refer to a relatively large cloth, such as a monk's mantle or a kind of tablecloth.

8 Michael Whitby, The Ecclesiastical History of Evagrius Scholasticus (Liverpool 2000), 227.

9 The Holy Face and the Paradox of Representation (Bologna 1998), 510 S. Andreae Cretensis de SS. Imaginum Veneratione, c£ Migne, Patrologia Cnaeca XCVII

893-904

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Yet another word frequently found to describe the image on the cloth is toocpr . This word can be found in the oft-discussed passage in Philippians 2:6-7-8s ev µoQqJ?j *coo vira@xwv ovx aQ3tayµov to swat toa *eCU, ?LXX, eavtov exevwoev µoQcpr v boOXov Xa(3cuv-but

doubt remains as to whether the text means that Jesus was equal to God, or if it means he was like Adam, made in the image (sdxcuv) of God, and therefore less than God. Other words used for the Image of Edessa are Qaxos, Exµayetov, oouSaQtov (John Damascene, the Letter of the Three Patriarchs), nLtkov (Leo the Deacon) and Exti tw ta, none of which shed any new light on what the Image of Edessa was.

A full-body image

Ordericus Vitalis in his Historia Ecclesiastical gives a somewhat confusing

reference to the image sent by Christ to Abgar: Abgarus toparcha Edessae regnavit; cui dominus lesus sacram epistolam destinavit, et pretiosum linteum, quo faciei suae sudorem extersit, et in quo eiusdem Salvatoris imago mirabiliter depicta refulget; quae Dominici corporis speciem et quantitatem intuentibus exhibet. Abgar the ruler reigned at Edessa; the Lord Jesus sent him a sacred letter and a beautiful linen cloth he had wiped the sweat from his face with. The image of the Saviour was miraculously imprinted onto it and shines out, displaying the form and size. of the Lord's body to all who look on it.

The first impression is that as Jesus only dried his face on the cloth, then the Image is only a facial image, but then we are told that those looking at the cloth could see an image of the Lord's body. This is of course a contradiction, but as with so many writers, contradicting themselves, sometimes in the same sentence, seems not to have been as much a problem as it is for us today.

No such ambiguity is evident in the pilgrim Gervase of Tilbury's account," whose version of the letter sent by Jesus to Abgar, dating from the beginning of the thirteenth century, reads as follows:

11 Historia Ecclesiastica IX:i3. Critical edition by Marjorie Chibnall in 6 volumes (Oxford 1969-198o). 12 Otia Imperialia 111:23. Critical edition by S.E. Banks & J.W. Binns (Oxford 2002).


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Sed quia me corporaliter videre desideras, en tibi dirigo linteum, in quo faciei mee figura et tocius corporis mei status continentur. As you wished to see what I look like, I am sending you a linen cloth on which the form of my face and my whole body can be seen.

As to how a full-body image could be seen on the cloth, Gervase also gives an explanation: Traditur autem ex archivis auctoritatis antique, quod dominus super linteum candidissimum toto corpore se prostraverit et ita virtute divina non tantum faciei sed etiam tocius corporis dominici speciosissima effigies linteo impressa sit.

There is a story in trustworthy documents that in the past the Lord laid his whole body down on a clean linen cloth and the beautiful form, not only of his face but of his whole body, was imprinted onto the linen.

The reference to Jesus laying his whole body down on a clean linen cloth is much more reminiscent of the burial shroud than of the Abgar legend. Codex Vossianus Latinus Q69 (tenth or eleventh century) contains a

text used by von Dobschutz, although it is not mentioned in Christusbilder.13 The two manuscripts used by von Dobschutz are more recent (twelfth and thirteenth centuries). At the end of Christ's reply to Abgar, the following can be read: Si vero corporaliter faciem meam cernere desideras hunc tibi dirigo linteum, in quo non solum faciei mee figuram, sed totius corporis mei cernere poteris statum divinitus transformatum. Quem cum intuitus fueris ardorem tui animi refrigerare poteris. In patris mei sapientia, bene valeas per cuncta secula. If you really want to see what my face looks like, I am sending you this linen cloth, on which you will be able to see not only the form of my face but the divinely transformed state of my whole body. When you have seen it you will be able to soothe your burning desire. May you fare well for all time in the wisdom of my Father.

The sermon attributed to Gregory Referendarius (for the present purpose it makes little difference who actually composed the text) is sometimes used to support the idea that the Image of Edessa was a full body image.14 The sermon survives in one known manuscript in the Vatican Archives (Vat. Gr. 511) and was written shortly after the arrival of the 13 C£ Ernst von Dobschutz, Christusbilder, Beilage III (Leipzig 1899), 130-140.

14 Cf. A.M. Dubarle, `L'Homelie de Gregoire le Referendaire pour la Reception de l'Image d'Edesse', Revue des Etudes Byzantines 55 (Paris 1997), 5-51

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Image in Constantinople. It contains the Abgar legend, but contrary to the Narratio de imagine Edessena only one version is given of how the face of Jesus was imprinted on the cloth. This version is not the story of Abgar sending a messenger to Christ, but the second version about the cloth being pressed to Jesus' face in the garden of Gethsemane when he was sweating blood.

Dubarle's translation understands that it was the Image itself that was embellished with blood from Christ's side, although this interpretation cannot be supported either from the Greek text or from the inter-

nal logic of the text. If the Image had indeed been embellished with blood from Christ's side, this could only have taken place after his death on the cross, whereas Gregory's text clearly states that the Image was formed before the crucifixion.

Dubarle understands acp' ov in the original in a temporal sense, meaning that after the cloth received the imprint of Christ, it was embellished by drops from his side. This could only be so in modern Greek, and even then with the word acpov. The structure to acp' ov xateotaXax*noav refers back to the body of Christ, not to the Image. The thrust of the text is that the sweat of agony (like drops of blood) adorned the Image, just like blood from its side adorned the body from which the sweat had dripped. Reference has already been made to the Didaskalia on the Mandylion and the Holy Tile, a text written by Constantine Stilbes. Towards the end of this version of the Abgar legend, when Abgar sees both the Image and the tile for the first time, we read the following:15 ta5 clxovas opa &cpe*cloac n6QQco*ev in' avtov, 07La6 xal twv owµatlOeottlav xwv otoLxewv to evxpaES xal Eapcvi v xataotaoly to mpayµa Xoyll etai. xal 'no aEtpa tw xcpaµw *eov nQ&Yamov xata*gst, Ev EoxatoLc oapxfGLV µopctmoc tic Eµ(3a*vvwv, onlota, to rata ye cpwµct f to µE-r&

vnootaoly onLo&v r1x0v X& votepoxpovovv anecxovL-

oµa avtompoownov voµl?n map' avnw yeveo*aL tov 'Irloovv xal oXov Sca twv ovµ(3oAwv xoµlUco*aL tov *eav*pwnov, r1710v xal to brttov twv avtov cpvocwv, bca to tov yrJlvov xepaµou bca to tov tfs 6*6vr1s Xemltovcpovs xai bLacpavovs.

He saw the images being brought towards him from afar, returning the gentle springtime of youth to his body. He thought he was seeing a heavenly vision, as if in the solid tile he was looking down on the face of God, or if you were to go deeper into the matter, God's back, the 15 Cf. Bernard Flusin, `Didascalie de Constantin Stilbes sur le Mandylion et la Sainte Tuile', Revue des Etudes Byzantines 55 (Paris 1997), 76.


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human form he took on in the last times after he became flesh, a form from a later time. He believed it was Jesus himself coming, the whole divine man coming via the symbols, or that he was given to wonder at the two natures through the clay tile and the finely-woven transparent cloth.

The tone of the passage is clearly poetical, and even though Abgar is depicted as imagining Christ in person coming to him through the two images, it is at the same time interesting that once again, a full-body image is brought into the story when talking about the depiction on the cloth.

Were this simply an isolated example, then it could surely be discarded without further ado. This is not the case however. Various texts by different authors writing from different sources describe the Image of Edessa as a full-body representation of Christ. It is true that the same texts (and numerous others) refer to nothing more than a facial image when describing the formation of the portrait (be it before the passion or in Gethsemane), but even so it can confidently be stated that some people at some times believed, rightly or wrongly, that the Image of Edessa contained a full-body imprint of Jesus of Nazareth.

CHAPTER SEVEN

CONCLUSIONS

Averil Cameron states "the telling of the image was progressively extended and developed as new situations arose".' The suggestion is significant, although made in a context of hindsight, i.e. she states that

the different properties of the Image, as described in various documents, were invented to fit a given situation, rather than discovered as inherent properties of the actual Image. It is difficult to understand what kind of "situation" would lead various writers to describe the Image as a full-body representation, except for observing the fact that it was indeed a full-body image. Alexander Mirkovic links the growth in the legend to reception the-

ory,' under which "every new generation of readers interprets and transforms the text so that it becomes a fusion of past and present". In other words, all the additions made to the text, and the subsequent changing of certain details, tells us more about what the readers or hearers of the text believed than what the original writer intended. In the case of a specific item, such as in this case the Image of Edessa, later additions and observations could in fact be more accurate than earlier accounts, especially if the later versions are based on actual eyewitness evidence of the object in question rather than simple hearsay. In such cases, later additions could be viewed as corrections of earlier misunderstandings.

My own conclusions are that very little can be definitively stated about the Image of Edessa's origins. We cannot even be sure when it was first mentioned in historical documents, much less whether this denotes when it came into existence. There was definitely a tradition of the Image having been hidden away and rediscovered centuries later. The link to Christ and his times was by no means essential in order to establish that the Image was not made by human hands, neither to show that Christianity was of ancient standing in Edessa. The letter

1 Averil Cameron, Changing Cultures in Early Byzantium (Aldershot 1996), 8o. 2 Alexander Mirkovic, Prelude to Constantine (Frankfurt 2004), 14-15.

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CONCLUSIONS

from Christ and the sending of an apostle or disciple named Thaddaeus or Addai was a much clearer way of stating this. In other words, such a tradition did not have to be invented in order to show that Christianity in Edessa dated from very early times.

On the other hand, such a tradition cannot be taken at face value without further proof The fact that everybody who has taken on the issue of tracing the Image's origins has reached a different conclusion, none of which is more convincing than any other, leads us inevitably to conclude that we simply do not know with any degree of certitude when and how the Image came into existence.

As to what the Image was, and what it actually looked like, there are many different versions, often contradictory accounts in the same text by the same writer. There is no reason to doubt that the Image of Edessa was imprinted onto a linen cloth. It had to be imprinted onto something, and given that all the sources state that it was linen, we can do no more than accept this. All known artistic representations of the Image of Edessa show the face of Jesus, obviously in life, with no bloodstains or signs of wounds or pain of any kind. This is in keeping with with the traditional version of the legend, according to which Jesus pressed a cloth to his face when Ananias was in his presence, and sent it back to Abgar. This indeed

is the most common version of the story about the Image-it was a facial image miraculously produced in life. If we looked only at the Image in art, and the majority of texts that tell the Abgar story, the conclusions would be relatively easy-a facial representation of Christ on linen whose origins we could never hope to discover. And yet the story is not so simple. At some stage in the story the

idea of a cloth being pressed to Jesus' face during his agony in the garden of Gethsemane was introduced into the story. The first written versions of this occur in the tenth century, when the Image was taken from Edessa to Constantinople. In Gregory Referendarius' sermon this version replaces the traditional one involving Ananias and his trip to Jerusalem, although in the Narratio de imagine Edessena the two versions

are given side by side, as if there was a need or desire to record the Gethsemane version, but a reluctance to abandon the traditional one. There is no contradiction here, as the author clearly states that there are two versions, and he does not know which one is the correct one.

The question that needs asking is why was a new version of the origins of the Image introduced into the story? If the cloth was pressed to Jesus' face during his agony in Gethsemane, when he was sweating

CONCLUSIONS

213

blood,' the answer would seem to be that there was a need to explain blood or bloodstains- on the cloth. If this is so, the idea was never incorporated into any painting of the Mandylion, and did not affect the Synaxarion or Menaion texts. It is true that all paintings and the majority of texts simply continued with the traditional story, but it is equally true that some witnesses (in what is after all a fluid text that had been open to additions and modifications since the very beginning) now see a need to explain bloodstains on the cloth.4 The addition seems to be part of what Mirkovic described as every new generation of readers

interpreting and transforming the text, so that it becomes a fusion of past and present-adding what is discovered about it, but without ever ironing out the resulting contradictions. Perhaps the Image was inspected more closely than ever before on its arrival in Constantinople, and what had previously been taken as part of the portrait, or simply passed over or ignored, was seen to be blood and required explaining.

There is also a texts that might possibly explain the bloodstains on the cloth, by attributing its origins to the crucifixion. The text in question is a list of relics that King Louis of France managed to purchase in two lots, written by Gerard of Saint Quentin c. 1245. The first of the two lots came from the Knights Templar and included Tabula quedam quam, cum deponeretur Dominus de cruce, ejus facies tetigit A panel that touched his face when he was taken down from the cross

This is different from the sanctam toellam tabulae insertam in that there is

no direct mention of a cloth, just the tabula. I have argued above that tabula would not immediately suggest the Image of Edessa, and the text in question would not seem to be related at all to the Image of Edessa, 3 The verse in Luke's gospel about sweating blood is absent from the best witnesses, but the tradition was ancient. 4 The Image is actually called "sanguinea domini ymago" in a recension of the life of Saint Alexis, Latin Cod. Monac. Aug. S. Ulr. iii, cf. Massmann H.E Sanct Alexius Leben (Leipzig 1843) 16o, Linda Cooper, `The Old French Life of Saint Alexis and the Shroud of Turin', Modern Philology 84 (1886), 4.

5 The text was edited by E. Miller, journal des Savants (1878), 292-3og and included in E Mely, Exuviae Sacrae Constantinopolitanae III. La Croix des premiers croises, la Sainte Lance,

la Sainte Couronne (Paris 19o4), 102-112. See also Holger A. Klein, Èastern Objects and Western Desires: Relics and Reliquaries between Byzantium and the West', Dumbarton Oaks Papers 58 (2004), 283-314 and J. Durand, `La Sainte Toile ou Veronique', Le tresor de la Sainte Chapelle (Paris 2001), 70.

24

CONCLUSIONS

but the description of the panel that received the imprint of Christ's face after the crucifixion is identified by J. Durand with the Image of Edessa as another tradition about the Image's origins, thus linking the Image to the burial cloths.' The same ideas can be applied to the textual witnesses that describe

the Image of Edessa as a full-body image. There are witnesses that clearly state that the Image of Edessa bore a full-body image of Christ, as he stretched out his body on a linen cloth. Once again, this idea had no influence at all on art, and the majority of texts still refer only to a facial image. The full-body image did find its way into the Synaxarion

texts, however, as when Abgar sends his messenger to bring back a portrait of Christ, he makes the specific request trly to r`jXtxLav xai. tQLxa xai atQoowJnov xal a'atXws toy owµattxov avtov xaQaxtiiQa .tsta rtaarlc &xQt(3sLas totoQTloat

showing in all detail his age, his hair, his face and his whole bodily appearance,

This leads to an internal contradiction as the story of how the image is imprinted onto the cloth is limited to the facial image, although the text does show knowledge of the full-body image. More open to debate is the poetical Menaion verse: KatiBwv oou, Xoys xai oowLa tov 3tavto&vvaµevou statQos *eov tov &oQatou, &va(pEotate 9Q6 told atthvwv, tO tTls stxovos OAov &'V14'Qw,Tt6FkoQ(poV,

xatsatXrltteto *eov ytvtoxwv oaQxos xal ayµatos xai ipiXf1S vocQds atQoosattXtlµevov o tonaQxrls 6e.

Looking upon the whole human form of your image, Word and wisdom of the Almighty Father, the unseen God, untouchable before the ages,

the ruler was amazed, contemplating you as God who had taken on flesh, blood and soul.

It could be argued from this verse that Abgar realised Jesus had come in flesh and blood on looking at the Image, precisely because he was seeing flesh and blood. Quite obviously, if the Image of Edessa was a full-body image, the linen cloth it was imprinted upon must have been quite large. This idea is supported by the fact that it is described as both tetQabtirXov and gµattov, both of which imply this-in fact, the former can only mean that the Image of Edessa was a large cloth, and the word is essential to 6 J. Durand, `La Sainte Toile ou Veronique', Le tresor de la Sainte Chapelle (Paris 2001), 70.

CONCLUSIONS

215

understanding what the Image was, given that it is used in all known literature only in relation to this particular cloth. Once again, it should be stressed that there are no artistic representations of the Image of Edessa as a full-body image or with bloodstains, and the majority of texts make no reference to either characteristic; but

at the same time it is undeniable that at some point in the history of the Image of Edessa, some writers were convinced, for whatever reason, that it was indeed a full-body image on a large cloth that had been folded over (possibly in such a way that only the face was visible) and that it did contain bloodstains.

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INDEX Aaron, 81 Abd al-Masih, Yassa, ,6o, 16on41 Abdos, 27 Abgar, I, 4,9, 13, 1507, 19, 21, 23, 25, 27, 29, 31, 33, 35, 73, 75, 91, 93, 95, 97, 99, 101, 103, 113, 117,

Beylot, Robert, 164 Binns,JW, 2o6n12 Bojana, Igg Boor, de C, 161n46, 177n2 Boucoleon, 2, 18o Brown, Raymond, 168, 168n7, 204n5

121, 127, 129, 135, 141-145, 1451113,

146, 147, 149-154,156-160, 1601141, 1601142, 161-168, 170-172, 174,175, 178, 18o, 182, 188, 189,

193-195, 199, 201, 204-209, 212, 214

Abgar IX, 142 Abgar VIII, 142n7, 157 Addai, Doctrine of, 144,144n9, 1441111, 145, 147, 151, 1511124,

166-168, 175, 201, 204, 212 Alaverdi Gospels, 162 Alexander, Paul, 202111 Alexius III, 185, 186 Alexius IV Angelus, 185, 186 Ananias, I, 13, 17, 19, 21, 23, 25, 73, 75, 91, 93, 95, 99, 113, 117, 144-147, ,6o, 166, 188, 193, 195, 212

Andrea, AlfredJ, 186n5 Andrew of Crete, 205 Antioch, 39, 73, 158, 162 Antonius of Novgorod, 181 Arce, Agustin, 146n17 Archangel Michael, church of, 198 Athanasius bar Gumoye, 162 Augusteion, 59, ,8o Augustine, 141, 141n3, 145 Banks, SE, 2061112

Bardaisan of Edessa, 158 Basil ofJerusalem, 39, 73, 193 Bekker, I, 3n5, 88n2 Belting, Hans, 205 Bethlehem, 186

Cameron, Avril, 170, 17on14, 174, 174n22, 175, 188, 188119, 189, 202, 2o2n2, 202n3, 202n4, 211, 2II111 Cappadocia, 195, 195n1o, 196 Chatzidakis, M, 197n13

Chibnall, Marjorie, 2o6n11 Chrysostomides, Julian, 171-173 Ciggaar, Krijnie N, 18inio Conrad of Halberstadt, 187 Considine, Patrick, 162n48 Constantine Porphyrogennetus, 9, 51, 55, 63, 154, 154n28,179, 18o, 194

Constantine Stilbes, 162, 163, 208 Cooper, Linda, 213n4 Crusade, the Fourth, 2, 162, 185, 186 Curcuas, John, 179 Cureton, W, 142n6, 16in43, 164n51 Cyprus, 198 Darius, 145 David (King of Israel), 81, 18o Desreumaux, Alain, 143n8, 144, 1441112, 145n13, 164n5o

Dionysiou, 197 Docheiariou, 121, 164, 168, 197

Doukakes, Constantine, 17ini6 Drijvers, Hans, 144, 144n1o, 148, 162, 16q,175

Dubarle, Andre-Marie, 4, 4n7, 70, 73, 75, 79, 81, 83, 85, 2071114, 208

Durand,J, 213n5, 214n6 Dzurdzevi Stupovi, Igg

224

INDEX

Edessa, I, 2, 4, 9, 13, 15, 17, 21, 27, 31, 33, 35, 37, 41, 43, 45, 47, 49, 61, 63, 71, 73, 75, 77, 81, 89, 91, 93, 97, 99, 101, 103, 107, 109, 113, 115, 117, 121, 125, 131, 133,

141, 142, 142117, 143, 144, 144nI1,

145-149, 152, 153, 155-165, 165ni, 166-170, 1701113,1701114,171-179,

18on7, 181, 183, 187, 188, i88nii, 189, 19o, 1901116, 191, 193-195,

197, 200-202, 202n3, 202n4, 203, 205-207, 209, 211-215

Egeria, 146, 147, 151, 159, 167, 168, 170, 175

Egypt, 13, 81, 127, 186 Ephesus, 158

Ephraim the Syrian, 154, 193 Escorial, El, 3 Eulalius, 37, 39, 43, 77, 105, 115 Euphrates, 49, 73, 81

Eusebius of Caesarea, 109, 142144, 1441111, 145, 151, 158, ,6o, 166-i68, 170, 17on14,174, 175 Eusebius of Pamphilus, 162 Euxine, 53 Evagrius, 39, 149, 171, 172, 172ni9, 173075 Eyuboglu, S, 195nio

Florence, 3 Flusin, Bernard, 154n28, 1631149, 18inio,2o8n15 Fulk of Neuilly, 185

Gamaliel, 16o Gelasius, decree of, 141 Gelati Gospels, 162 Genoa, 186, 189-Ig1 Georgius Cedrenus, 3, 161 Georgius Hamartolus, 161 Georgius Monachus, 161 Gervase of Tilbury, 206, 207 Gethsemane, 153, 162, 165, 186, 200, 208, 209, 2I2 Gospodev Dol, Igg Gothenburg, 16o Grabar, Andre, 16gn1o, 189, 18gnI2,

193, 193111, 193113, 194, 194n5,195, 195117, 195n8, 195119, 1951111, 199, 1991116

Gregory Referendarius, 4, 71, 175, 200, 207, 208, 212 Goreme, 196 Gudrung Engberg, Sysse, 18on7 Haury, J 148n18 Heisenberg, A, 181ng Hetherington, Paul, 155, 155n3o, 189,18gn13 Hierapolis, 21 Hogel, Christian, 156,156n32, 157, 157n33

Holmes, Edgar, 188n8, 188nio Howard, George, 167n5, 204116 Ilion, 35 Ipsiroglu, MS, 195n1o Innocent III (Pope), 185, 187 Jenkins, Romilly, 1751127

Jensen, Robin Margaret, 1991114 Jerome, 141 Jerusalem, 1, 15, 17, 39, 73, 93, 113, 117, 145, 147, ,6o, 162, 163, 166, 185, 186, 188, 201, 212 Jesus of Nazareth, I, 11, 13, 15, 17, 19, 21, 27, 29, 33, 61, 73, 75, 77, 89, 91, 93, 95, 97, 111, 113, 117, 121,

125,141-147,152-154,157-167, 174, 178, 182, 186-188, 199, 200, 204-209, 212, 214

Job of Alexandria, 39, 73 John Damascene, 79, 151, 152, 172, 178, 203, 206 John the Baptist, 141, 145, 186, 187

Karanlik, 196, 197 Karyes, 198 Khusro (Chosroes), 2, 35, 41, 43, 77, 1031 170,171

Kitzinger, Ernst, 148n2O Kelin, Holger, 213115

Kostof, Spiro, 195n1o Kotter, Bonifatius, 15m25, 152n26

INDEX

Koutloumousiou, 198

Labubna, 144 Lampros, Spyridion, 4 Laon, 194 Lazarus, 186 Lebbaios, 145, 168 Leo Anagnostes, 178, 179 Leo the Deacon, 161, 161n46, 206 Leo the Isaurian, 178 Licinianus, 164 Lipsius, R, 145, 145n14, 146, ,6o Liturgical Tractate, 3, 183 Louis IX of France, 18g, 213 Madrid, 194 Manton, Lennox, 195n1o Maurice (Byzantine emperor), 177 Mayer, Hans E., 185n2, 186, 186n3 Megistes Lavras, 3, 157, 17m17, 197, 198, 204 Melioranskij, BM, 153n27 Mely, F, 213n5 Menaion, 4, 125, 155, 156, 175, 213, 214

Menologion, 155-157,195 Mesopotamia, 158 Messina, 3 Michael the Syrian, Chronicle of, 162

Migne, 3, 141n3, 141114, 178n4, 205n1o, 222

Miller, E, 213n5 Mirkovi/, Alexander, 144ng, 144n11, 158, 158n37, 161, 16in45, 174, 174n23, 175, 175n24, 21I, 21112, 213

Morand, SJ, 18gn15 Moscow, 195 Moses, 127, 131

Moses of Khorene, 16o, 161, 161n43, 166n4 Mount Athos, 2, 3, 117, 157, 164, 171n17, 197, 1971113, 198, 204, 222

Munitiz,JA, 171ni8, 172n20 Mylonas, Paul, 197113

225

Narratio de imagine Edessena, 2, 3, 53, 77, 143, 147,153-157, 165, 171, 175, 183, 1991115, 204, 208, 212

Nicephorus Callistus, 162 Nicephorus the Patriarch, 178 Nicetas Choniates, 161 Nicolas Mesarites, 181 Nirschl, Joseph, 141ni Nivelo of Soissons, 187 Noret, Jacques, 155, 1551131

Optimatoi, 51, 55, 109 Ordericus Vitalis, 206 Osrhoene, 159 Ouranoupolis, 198 Palmer, Andrew, 145n13, 17on1o Patlagean, Evelyne, 155n29 Patmos, 3 Paul of Thebes, 193 Paul the Apostle, 79, 158 Peppermuller, Rolf, 151, 15m24 Persians, 2, 35, 37, 39, 41, 43, 77, 103, 105, 107, 115, 149, 155, 156, 170, 171, 171n17, 172

Peter of Bracieux, 186 Pharos, 57, 61, I11, 18o, 181, 187, 188 Phillips, Jonathan, 186n4, 187n6, 187n7

Procopius, 148, 149, 162, 170, 17on15, 171-174, 205 Protaton, 3, 117, 164, 168, 198

Ramelli, Ilaria, 161n44, 165n1, 178n5, 179n6 Robert de Clari, 175, 186-189 Romanus Lecapenus, 45, 53, 107, 115, 179-181

Runciman, Steven, 2, 211, 4, 144, 144nii, 148, 170, 17on13, 171, 181, 181n8, 185, 185nm, 188, 188nii, 18g, 2o2n4

Sakli, 195-197 Samosata, 47, 49, 109, 179 Santos Otero, Aurelio, 142, 14217, 144111

226

INDEX

Scavone, Daniel, 202114 Segal, J B, 1461115, 1461116, 157, 158,

158, 158n35, 158n36, 167, 167n6, 174

168,168n8 Septuagint, 201

Tobias, 27

Slater, Bernard, 3114 Spain, 146, 158, 164, 200

Vatican, Igo Venice, 185-187, 196 Veronica, 18gn14, 199, 1ggn17, 200 Von Dobschiitz, Ernst, 2112, 3, 134,

Spas Nereditsa, Igg Stavronikita, 195 Symeon Metaphrastes, 155-157, 18o Synaxarion, 2, 3, 77, 89, 113, 145, 155-157, 161, 170, 17m17, 175, 183, 213, 214

Tacitus, 165 Telovani, 194 Thaddaeus, 21, 25, 27, 29, 75, 95, 97, 99, 113, 117, 121, 131, i43, 145-147, 153, 161, 162, 168, 193, 212

Thaddaeus, Acts of, 146 Theodore Studites, 79, 178 Theophanes, 53, 55, 161, 16m46, 198 Theophilus, 39, 152 Theophylact Simocatta, 177,178 Thierry, Nicole & Michel, 195n1o Thomas (disiciple), 19, 25, 27, 77, 117, 121, 143, 16o, 168, 187

Tiberius (Roman emperor), 164 Tixeront, Joseph, 141, 141115, 142,

141112, 148, 154,159, 1591140, 183, 201, 204, 204n7, 207, 2071113

Voobus, Arthur, 159,159n39 Weitzmann, Kurt, 193, 193112, 194114 Whitby, Michael, 14.9, 1491121, 149n22, 169, 16gnI2, 173, 173n2i, 177, 177ni, 177112, 177n3, 205,

205n8 Williamson, G A, 158, 158n38 Wilson, Ian, 3114 Wirth, G, 148ni8 Wolf, Gerhard, 189, Iggn17

Yenipinar, H, 195n1o Youtie, Herbert, 16o, 16on42

Zara, 185 Zica, 199

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